The oppression of others is born of the oppression of self. Apostasy and rebellion against God results when we forget our value in His eyes. Introduction:
After addressing the hypocrisy of Israel’s fasting, Isaiah 58 ends with the hope and heritage of Jacob (Israel) illuminated through repentance and redemption. Now the prophet Isaiah begins an additional rebuke concerning the root of Israel’s sin and the resulting separation which Israel has manufactured between herself and HaShem. Thus, the prophetic rhythm of promised Salvation followed by sober rebuke continues the cyclical message of God’s mercy toward Israel preceding His judgement of her. The ultimate result being everlasting life. 59:1 Hein Behold, now, pay attention, lo-katzerah not shortened (small) yad-YHVH is the hand (strength) of HaShem (Mercy) meihoshia from saving ve'lo kavedah and not dull azeno is His ear mishemoa from hearing. The sense here is that Israel might be wondering why she is not delivered already, given her attention to fasting (albeit hypocritical), and her vain assent to the Torah Instruction of HaShem. Thus, the reminder that God is more than able, and even willing to save, more than able and even willing to hear (Isa.58:3). Therefore, there is another reason for Israel’s predicament. The Targum puts it beautifully: “Behold, it is not on account of any deficiency in the power of the Lord that ye are not saved; nor because it is too difficult for Him to hear, that your prayer is not received:” -Targum Yonatan (2nd Century CE) “And we find (viz.Sanhedrin 98a) that in the days of R. Yehoshua ben Levi he was told (viz. Tehillim 95:6) that the Messiah would come ‘today, if you hearkened to His voice’ — even though the time of the exile decreed for Israel (one thousand years, corresponding to the one thousand year "day" of the Holy One Blessed be He, had not yet passed [viz. Chida, Petach Eiynayim, Sanhedrin, Ibid.])” -Chofetz Chaim Preface 4 59:2 kiy For im-avonoteiychem with your perversity, depravity, hayu has come mavdiliym dividings, separations beineichem among you levein between you and Eloheiychem your God vechatoteiychem and your sins histiyru have hidden His paniym face (faces) from you mikem so as mishemoa not to hear. “But your iniquities separate between you and your God, and your sins have caused Him to take away the favour of His Shekinah from you, not to receive your prayer.” -Targum Yonatan (2nd Century CE) We note that the perversity of Israel has produced the fruit of separations and divisions between them and God. Thus, the manifestation of division in their social order is evidence of the separation they have made between them and God in the spiritual order. We note further that the sins of Israel have caused God to appear hidden from them, likewise the appearance that He has not heard them. Therefore, although God is all powerful they have refused to receive His power, and although He is all knowing (hearing), it is they who have blocked their ears to His voice. “Therefore, you Israelites, I will judge each of you according to your own ways, declares the Sovereign Lord. Repent! Turn away from all your offenses; then sin will not be your downfall.” -Ezekiel 18:30 (NIV) “In those days people will no longer say, ‘The parents have eaten sour grapes, and the children’s teeth are set on edge.’ Instead, everyone will die for their own sin; whoever eats sour grapes-- their own teeth will be set on edge.” -Jeremiah 31:29-30 (NIV) “For all have sinned and fall short of the glory of God, and all are justified freely by His grace through the redemption that came by Messiah Yeshua.” -Romans 3:23-24 59:3 Kiy For chapeiychem your palms (hands) negoalu are defiled, polluted, desecrated vadam in blood ve'etzbeoteiychem and your fingers beavon in perversity, depravity siftoteiychem your lips, language, diberu-sheker have spoken lies leshonchem your tongue avlah tehgeh plots injustice. Figuratively speaking the hands denote actions, the fingers accusation, the lips and language sedition. We note that the palms of the hands are defiled with blood. This denotes contemplation of the aftermath of sinful action. Sins of blood are for the most part capital offenses (according to the Torah): murder, abortion etc. They must be atoned for in blood. It is interesting to note that the Talmud explains each element in correlation with the several roles of a court of justice; the ‘hands’ are the judges; the ‘fingers’ of, the Scribes; the ‘lips’ are advocates and solicitors; and the ‘tongue’ is the adversaries, or the contending parties. (T. Bab. Sabbat. fol. 139. 1.) Given the obvious correlation between the present passage and the adjudicators of Israel, it is safe to say that Israel’s rulers, judges and Torah scribes are in part, leading Israel in the sins for which she is to be held accountable. 59:4 Eiyn-korei None call out ve'tzedek in righteousness ve'eiyn and none nishpat judges be'emunah in faithfulness; batoach they trust al-tohu upon formless vanity ve'daver-shav and speak empty falsehood haro conceiving amal trouble veholeiyd bringing forth aven wickedness. “There is none that truly prays, nor any that pleads for faithfulness: they trust in vanity and speak lies; they hasten, and bring forth words of violence out of their heart.” -Targum Yonatan (2nd Century CE) The judicial issues alluded to implicitly in the former verse are now illuminated in the present verse. In a God honouring society righteousness, just judgement, faithfulness, order and truth are essential. In Israel at this time the opposite forces of unrighteousness, unjust judgement, infidelity, disorder, and lies were made manifest as a result of Israel’s rejection of relationship with her God YHVH. There is a progression of the breaking down of moral society in this verse. A lack of righteousness is at the root of Israel’s problem. Not human righteousness but rather the righteousness that comes from God and is imparted to human beings through blood atonement and redemption. Israel has turned her heart away from HaShem, and as a result the heart of HaShem is unknown to her, in spite of her pious performance. Therefore, no one calls from a righteous inner being and as a result no one judges faithfully. It is of course impossible for someone who has chosen to trust in themselves to act out of the faithfulness of God, rather it is from their fallen nature of unfaithfulness that they judge. Rather than trusting in HaShem Israel had chosen to trust in “tohu” empty, formless things. This is a figurative reference to idolatry and a reference to the formless void that preceded the creation of the earth (Genesis 1). It is important to note that the uncreated light precedes the created darkness and emptiness of the Genesis account. Further, truth and light are emanations (attributes) of the Creator, and therefore, are not subject to the created order. Whereas, emptiness, vanity and darkness are subject to the created order. As a result of trusting in false gods Israel bears the fruit of lying lips and her thoughts conceive mischief which results in wickedness. Therefore, the root causes of unrighteousness and rebellion (idolatry) are wreaking havoc on Israel (Judah) during the reign of Manasseh (lifetime of Isaiah). These are the things Israel had chosen for herself. 59:5 Beiytzeiy Eggs tzifoniy of a poisonous serpent bikeiu they hatch vekureiy and a web akaviysh of a spider ye'erogu they weave: haocheil the eating mibeiytzeiyhem of their eggs yamut has killed vehazureh and the crushed eggs tibaka break open revealing efeh snakes. The serpent is associated to sin and the demonic forces that seek to ensnare humanity. It is also literally connected to plague (Numbers 21) and the death of the serpent is figurative of an end to sin and death (Numbers 21:8-9; Genesis 3:14-15; Revelation 12:9; 20:2, 10). Israel is said to be enabling the hatchlings of serpents. It is in the perfect tense meaning that it has and continues to be happening in her midst. Therefore, the poison of evil has been invited and has become invasive. The web of a spider is a snare for its prey. It is also easily torn apart by larger animals and human beings. Therefore, what idolatrous Israel intends as a snare for others will be easily torn apart by the hand of God. The figurative consumption of the eggs, poisons the inner person and any attempt to crush them results in the birth of more poisonous snakes that in turn lay eggs and perpetuate the cycle of evil in the midst of the people. 59:6 Kureiyhem Their webs lo-yihyu don’t become leveged garments (deceit) velo yitkasu and don't cover be'ma'aseiyhem over their works ma'aseiyhem after works: ma'aseiy-aven works of wickedness ufoal and the deed chamas of violence, cruelty bechapeiyhem is on their palms (hands). “Behold, like a spider's web, with which no one can be covered, thus there is no profit from the works of the wicked; their works are the works of violence, and the work of a lie is in their hands.” -Targum Yonatan (2nd Century CE) A spiders web is unsuitable for use as a garment. It is full of holes, therefore, not cover the naked body. Nor is it a suitable shelter from poor weather. Therefore, figuratively speaking it is not able to cover the many wicked works of apostate Israel. Ultimately this refers back to idolatrous Israel’s blood guilt and the consequence of it, which is death. 59:7 Ragleiyhem Their feet la'ra to evil yarutzu have run viymaharu and make haste lishpoch to shed dam nakiy innocent blood machshevoteiyhem their thoughts machshevot are thoughts aven of wickedness, shod havoc vashever and crushing bimsilotam is in their raised roads. Not only is Israel guilty of the most heinous of physical sins against her fellow man (bloodletting, murder), she is chasing after opportunities to murder the innocent. In addition her thoughts are focused on plotting wicked acts and the result is that any metaphorical roads she might build become the paths that lead to her own destruction. “Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.” -Romans 3:15-17 (NIV) 59:8 Derech A way shalom of peace, wholeness, wellbeing lo yadau they don't know ve'eiyn mishpat and no judgement, justice; bemagelotam their tracks netivoteihem trodden with their feet ikeshu are crooked lehem they kol dorech all lead to lo yada shalom no knowledge of peace, wholeness, wellbeing. Rebellious Israel don’t know the way of peace and wholeness because they have rejected Peace Himself (HaShem). Therefore, they lack judgement and justice as a society. As a consequence of Israel’s lack of peace she treads crooked paths (idolatrous ways), all of which promise peace (spiritual enlightenment, prosperity etc.) but offer none. Thus, idolatrous Israel have no knowledge of Peace Himself. 59:9 Al-kein And truly therefore, rachak we have become far mishpat from justice mimenu as a result ve’lo and nor tasigeinu tzedakah does righteousness overtake us; nekaveh hoping expectantly we look la'or to the light (uncreated) ve'hinei-choshech and behold, pay attention, darkness (created) lingohot to brightness ba'afeilot in gloom nehaleich we walk. We note that the language usage changes adopting the pronoun “we”. Therefore, the speakers in verse 9 through 13 are those who have soberly accessed the state of Israel in light of God’s Torah Instruction (and by the Word of the Prophets), and have found their people wanting. This is the righteous remnant, who, like the prophets, confess on behalf of their entire nation. The tragic conclusion of their observation bringing heart break to their souls. “And truly therefore” means, because of our perversity and depravity, and our separating ourselves from God (v.2). Due to the blood on our hands, our mistreatment of our neighbours (pointing of the finger), our lying lips and our plotting wickedness (v.3). In light of the fact that we don’t demand righteousness or judge fairly, and trust in vain idolatry, speaking falsehood and acting wickedly as a result (v.4). Because we release the demonic and clothe ourselves with the worthless covering of the weak traps we set for others (v.5). Due to the fact that we multiply the work of our depravity and continue to do violence to others (v.6). In light of the fact that we run toward evil and rush to shed innocent blood, and that our thoughts are constantly set on perversity as we pursue paths that will crush us under the weight of our own sin (v.7). Finally, because we do not know a way of peace, wholeness and wellbeing, nor do we know Peace Himself (HaShem YHVH, Sar Shalom, The Prince of Peace [King Messiah]): there is no justice and we tread out tracks of unrepentant evil action, ruts that all lead to us having no knowledge of the way of peace (v.8). Thus, we have moved ourselves far from justice, nor does righteousness come to us and surpass us (v.9). “Hoping expectantly we look to the light and behold, pay attention, darkness to brightness, in gloom we walk.” Idolatrous Israel had wandered so far from God through her own false belief, thoughts and actions, that when she looked for the light (of God) she was unable to see Him, and when she so desperately needed for the path to be lit up, instead it was gloomy, oppressing her steps. All this being self-inflicted blindness, wilful sin, self-destruction. Israel is treasured by Hashem, she has unfathomable worth to Him, and yet she had become blind to her worth through the defiling of herself, and had forgotten the Creator Who alone is able to redeem, sanctify and restore her. 59:10 Negashah We grope, feeling with the hand chaivriym like blind ones kir for a wall uche'eiyn and like those having no eiynayim eyes; negasheishah we grope, feeling with the hand kashalnu we stumble vatzohorayim in the midday kaneshef as if it were twilight ba'ashmaniym in desolation kameitiym as in places of death. The confession of the righteous remnant continues. “We grope, feeling with the hand like blind ones for a wall” Such is Idolatrous Israel’s spiritual blindness that she is unable to find a wall against which to steady herself. Instead she gropes about in useless grasping attempts for even the slightest possibility of touching something secure. “like those having no eyes” This is a reference to Israel’s spiritual state of blindness. Though they have eyes (the potential to see), none the less, they do not see. “we stumble in the midday as if it were twilight” Like the former simile, the meaning is that while it should be easy, even normal for them to see and walk upright, none the less they stumble. “in desolation as in places of death” Ultimately all sin leads to the desolation and domain of death. “Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned” -Romans 5:12 (NKJV) 59:11 Nehemeh We growl kadubiym like bears kulanu all of us vechayoniym and like doves hagoh mourning nehgeh murmuring nekaveh we wait, looking with expectant hope lamishpat for judgement va'ayin and there is none, liyshua for salvation rachakah is far off mimenu on account of us. “We all roar like bears by reason of our enemies, who are gathered against us, and mourn like doves: we hoped for judgment, but there is none; for salvation, but it is far removed from us.” -Targum Yonatan (2nd Century CE) Both the growling of bears and the murmuring of doves are responses born of the expectation of something they long for. In the case of Israel they are longing for deliverance from their self-imposed desolation, and quite literally from the approaching Babylonian captivity. “looking with expectant hope for judgement and there is none, for salvation is far off on account of us.” Idolatrous Israel hopes for a judgement in her favour but none comes. Why? Because God is just and Israel’s just recompense at this point in her history is desolation. We note that “Salvation is far off on account of us.” Therefore, the righteous remnant recognise that Israel has caused her own demise. However, Salvation may seem far off but He is coming to her, not because Israel deserves salvation but because HaShem, Who gave her worth, is willing to suffer for and redeem her. 59:12 Kiy For rabu great, abundant feshaeiynu are our rebellions negdecha which are conspicuously in front of You vechatoteiynu and our sins anetah testify banu against us kiy-feshaeiynu for our rebellions itanu are with us va'avonoteiynu and our perversity yeda'anum we know. The confession of the righteous remnant unreservedly acknowledges the guilt of the people. In the midst of Israel’s debauchery, as is still the case today, there is a righteous, God fearing remnant who cry out in confession and repentance on behalf of the people of Israel. Neither the righteous remnant nor the people in general can deny the conspicuous nature of their individual and national sin. We note again that the root “pesha” meaning rebellion, the root “chat” meaning sin, and the root “avon”, meaning perversity, cover the full gambit of sin born of rebellion, idolatry, witchcraft. “Our perversity we know” is in stark contrast to “A way shalom of peace, wholeness, wellbeing they don't know”. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” -1 John 1:9 (NKJV) 59:13 Pashoa Rebelling vechachesh and lying ba'YHVH against HaShem (Mercy) ve'nasog and sliding backward meiachar from Eloheiynu our God daber-oshek speaking oppression vesarah and defection (apostasy) horo conceiving vehogo and murmuring (meditating) meleiv from the inner person (heart, core being) divreiy-shaker words of falsehood. “We have rebelled, and acted falsely against the Word of the Lord; we have turned backward from following after the worship of our God; we have spoken falsehood and apostasy, hastening and bringing forth from their hearts lying words.” -Targum Yonatan (2nd Century CE) “Rebelling and lying against HaShem (Mercy) and sliding backward from our God” The tragic irony of rebelling against Mercy and turning away from the Judge that might acquit them, is not lost on Isaiah or the faithful remnant. We notice again that it is the sin of rebellion (idolatry, witchcraft) that is at the root of Israel’s lying against HaShem. Many today persist in trying to convince themselves of God’s demise, and thus turn their backs on their own redemption. “speaking oppression and defection (apostasy)” The oppression of others is born of the oppression of self. Apostasy and rebellion against God results when we forget our value in His eyes. “conceiving and murmuring from the inner person words of falsehood.” When the heart is dark the mouth is dark. Clean water cannot be drawn from a polluted well. 59:14 Vehusag And sliding backward achor to the rear mishpat justice utzedakah and righteousness meirachok are far off ta'amod standing, remaining: kiy chashelah varechov emet for the truth has stumbled in the open plaza unechochah and straightness, equity lo-tuchal doesn't prevail lavo to enter. Here justice, righteousness, truth and equity are personified as forgotten (to the rear), distant (far off), stumbling in public (open plaza), and unable to enter the city (doesn’t prevail to enter). This of course is not because these personifications of the emanations of God’s character are unable to remain present, affecting transformation; rather it is because Israel had refused them a. prominence (to the rear), b. welcome (far off), c. honour (open plaza), d. entry (doesn’t prevail to enter). God forces Himself on no person. Without freewill love cannot exist. 59:15 Vatehiy And it has come about that haemet the truth nederet is lacking vesar and departed mara from evil mishtolel like prey: vayar YHVH and HaShem sees vayera and it is evil be'eiynav in His eyes kiy-eiyn for it is not mishpat justice. Truth has not “failed” as some English translations so foolishly render the text. To the contrary, Truth is available but it is lacking because Israel is lacking. It has departed because Israel has departed from it. Truth is an attribute of God’s character, it never fails because He never fails. HaShem is fully aware (He sees) of the injustice and evil that reigns in the hearts of the apostate Israelites. 59:16 Vayar And He saw kiy-eiyn iysh there was no man (one, person) vayishtomeim and was appalled kiy eiyn for there was no mafgiya intercessor vatusha or salvation lo zero'o therefore, with His own arm vetzidkato and His righteousness hiy He semachatehu upheld it. “He saw there was no man (one, person) and was appalled for there was no intercessor or salvation” Simply put, no human being is righteous of themselves, nor is there anyone who qualifies to save another. God alone saves. “Do not enter into judgment with Your servant, For in Your sight no one living is righteous.” -Psalm 143:2 (NKJV) “Indeed, there is no one on earth who is righteous, no one who does what is right and never sins.” - Ecclesiastes 7:20 (NIV) “for all have sinned and fall short of the glory of God” -Romans 3:23 (NKJV) Rav Shaul (Paul the Apostle) appears to be making a drash on Isaiah 59 when he combines passages from the Tanakh (OT) to say: “As it is written,
The Babylonian Talmud interprets this latter clause of the King Messiah, Who will come in an age when there are none but wicked men (T. Bab. Sanhedrin, fol. 98. 1.) 59:17 Vayilbash And He clothed Himself tzedakah with righteousness kashiryan as a breastplate vechova yeshuah and salvation as a helmet be'rosho on His head vayilbash and put on bigdeiy garments nakam of vengeance tilboshet vayat and wrapped Himself in raiment kamiyl as a robe kinah of zeal, jealousy. “It is revealed, that He will work a great salvation for His people, yea, He will render vengeance to His enemies.” -Targum Yonatan (2nd Century CE) There is a foundational correlation here between the present verse and the armour of God of Ephesians 6:10-18: “10 Finally, be strong in the Lord and in His mighty power. 11 Put on the full armor of God, so that you are able to stand against the schemes of the devil. 12 For our struggle is not against flesh and blood, but against the rulers, against the powers, against the worldly forces of this darkness, and against the spiritual forces of wickedness in the heavenly places. 13 Therefore, take up the full armor of God, so that you may be able to resist when the times are evil, and after you have done everything, to stand firm. 14 Stand firm then! Buckle the belt of truth around your waist, and put on the breastplate of righteousness. 15 Strap up your feet in readiness with the Good News of shalom. 16 Above all, take up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one. 17 And take the helmet of salvation and the sword of the Spirit, which is the word of God. 18 Pray in the Ruach on every occasion, with all kinds of prayers and requests. With this in mind, keep alert with perseverance and supplication for all the kedoshim.” (TLV) To have the armour of God placed upon us is to be clothed with the nature of the King Messiah: it is to be clothed with the nature of God with us. The armour of God is not the invention of Greco-Roman thought, rather it is firmly rooted in the present text of Isaiah. When we are endowed with the armour of God we are invested with the zeal and jealousy of God for His people and His redemptive purposes for humanity. The breastplate of righteousness protects our inner person (leiv) and the helmet of Salvation (Yeshua) guards our minds and reminds us that our salvation is secure outside of time and space and cannot be compromised because it is entirely reliant on God. We are wrapped in vengeance against the forces of darkness and their resulting sin, and we are robed with zeal for the kingdom of God. “He clothed Himself with righteousness as a breastplate” The previous verse explains how and by what means HaShem will uphold salvation for His people. Now HaShem Himself is pictured wearing righteousness as a breastplate. He is going to war for the salvation of His people Israel (and in turn for the nations). Of course, this is a description of both the Father and the Son, our King Messiah. “And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteousness he doth judge and make war.” -Revelation 19:11 (ASV) “Salvation as a helmet on His head” The head “rosh” is the ruler of the body and the origin of thought (But not of consciousness). HaShem need not wear either the breastplate or the helmet for protection, rather they are symbolic representations of His character. The protection is for us. Therefore, we don the nature of HaShem through Messiah and are prepared for spiritual war in the present sin affected age. “and put on garments of vengeance and wrapped Himself in raiment as a robe of zeal, jealousy.” We note that His righteousness and salvation come with vengeance against the adversary (Satan) and the demonic forces, against sin and its defiling work, against the wilfully wicked and perpetually rebellious sons and daughters of the evil one. This is a war for the redemption of His people, He is jealous for Israel, just as He is jealous for all who would turn to Him in repentance and receive His redemption, love, mercy, and the grace born of His Holiness. “And he is arrayed in a garment sprinkled with blood: and his name is called The Word of God.” -Revelation 19:13 (ASV) 59:18 Ke'al According to gemulot their deeds ke'al so yeshalem He will fully repay (through a covenant of peace) chemah rage letzarav to His adversaries, gemul recompense leoyevayv to His enemies, laiyim to the islands (of the Mediterranean) gemul recompense yeshalem in full (through a covenant of peace). The peace that had eluded apostate Israel (v.8) is now the mechanism by which judgement comes against the enemies of God both foreign and domestic. The indictment against evil widens to include the Islands of the Mediterranean and in a figurative sense, it includes all who do evil. 59:19 Veyireu And they will fear mima'arav from the west et-sheim the Name YHVH HaShem (Mercy) umimizrach-shemesh and from the eastern sun et-kevodo His glory kiy-yavo for it will come to pass chanahar when like a river tzar the adversary comes, Ruach YHVH the Spirit of HaShem nosesah will raise a sign against him (will cause him to flee). “They shall fear the name of the Lord from the west, and His glory from the rising of the sun. When the oppressors shall come in like an inundation of the river Euphrates, they shall be broken by the Word of the Lord.” -Targum Yonatan (2nd Century CE). “they will fear from the west the Name YHVH HaShem (Mercy) and from the eastern sun His glory” The western nations will fear and be in awe of the Person of HaShem, His nature, character, redemptive purposes etc. The eastern nations will fear the manifestation of His glory and power. “for it will come to pass when like a river the adversary comes, Ruach YHVH the Spirit of HaShem will raise a sign against him (will cause him to flee).” This verse has found partial fulfilment on many occasions in Israel’s history, and the Targum supports the idea of a physical enemy from the east being defeated in latter times: something that the Revelation also describes. However, its greatest fulfilment has both come and is yet to come. The ultimate enemy of Israel is not the united anti-Semitic nations of the earth, rather the greatest enemy of Israel is Ha-Satan and the fallen nature of the human soul. Therefore, the “nes” miracle, sign, wonder that HaShem has and will raise up by His Spirit: was, is and will be the King Messiah Yeshua, His vicarious sacrificial death and resurrection through which Israel finds atonement, redemption, salvation and restoration, resulting in everlasting life. “This verse is in perfect harmony with the prophecy, And there shall be a time of trouble such as never was, etc. (Dan. 12:1). At that time Israel alone will be saved; therefore this verse is followed by the words, And the Redeemer shall come to Zion.” -Iben Ezra 59:20 Uva And will come letziyon to Zion (parched land) Goel a Redeemer uleshaveiy and will turn back fesha the rebellion beyaakov in Jacob (follower) neum declares YHVH HaShem (Mercy). “And will come letziyon to Zion (parched land) Goel a Redeemer (Kinsman)” We note that the Redeemer will come to Zion, that is Israel (ethnic, religious), the Jewish people. “This is the Messiah” -Iben Ezra “For I am not ashamed of the good proclamation, message, news of Messiah, for it is the power of God to salvation for everyone who believes, for the Jew first perpetually and also perpetually for the Goyim (nations).” -Romans 1:16 “and will turn back the rebellion in Jacob (follower) declares YHVH HaShem (Mercy).” Such will be the power of the Redeemer’s actions, that through Him God will transform the hearts and minds of the Jewish people (Jacob, Israel). So much so that they will turn back from evil, turn back toward HaShem, turn away from the very root of sin itself (rebellion against God) and turn toward Mercy Himself YHVH through the Redeemer, the King Messiah Yeshua. “’Unto them that turn from transgression.’ Every one that shall be found written in the book (Dan. 12:1)” -Iben Ezra 59:21 Va'aniy And I zot beriytiy this is My covenant otam with them amar says YHVH HaShem Ruachiy My Spirit asher Who aleycha is upon you udevaray and My words asher which samtiy I have put befiycha in your mouth lo-yamushu will not depart mipiycha from your mouth umipiy nor out of the mouth zaracha of your seed umipiy nor out of the mouth zera zaracha of your seed's seed amar says YHVH HaShem, meiatah from now ve'ad-olam and as far as forever, in a world perpetual. “And I this is My covenant with them says YHVH HaShem” (Romans 11:27) This covenant (bloodshed, cutting) is of God alone. His blood will bind and sustain the covenant. “My Spirit Who is upon you and My words which I have put in your mouth will not depart from your mouth nor out of the mouth of your seed nor out of the mouth of your seed's seed says YHVH HaShem, from now and as far as forever, in a world perpetual.” The Living Word our King Messiah will, by the Spirit of Hashem, come and indwell the redeemed people of Israel and His life will be passed on from generation to generation. This began at Shavuot (Pentecost) 33 CE (AD) and has continued through the redeemed Messianic remnant of Israel to this day as is testified to in my own life according to the passing on of Messianic Jewish faith by my forebears. This will find its ultimate fulfilment in the salvation of the entire remnant of Israel following the fullness of the nations at the end of this age (Romans 11:25-26), and will be sustained forever perpetually through Messiah in Olam Haba (the world to come). Copyright Yaakov Brown 2019 HaShem is not like the comforters of Job who made demands but offered no assistance, to the contrary, when HaShem says “Stand up!” He means, “Respond to my loving arm, and I will lift you up. Embrace My strength, and choose to stand in it. You are no longer a victim, in Me, and through My Messiah, you have overcome!” Introduction:
This portion of the scroll of Isaiah focuses on HaShem’s comfort of His people. The prophet alludes to future deliverance through the redemptive strength of HaShem’s mighty arm, and reveals the counterpoint to Israel’s suffering at the drinking of God’s wrath. Ultimately it will be Israel’s captors who drink the cup of God’s wrath. Isa 51:1 Shimu Hear, receive, listen eilay to me, you who rodefeiy pursue, chase after tzedek righteousness, you mevaksheiy that seek from HaShem (YHVH : Mercy): look to tzur a rock chutzavtem from which you were hewn (cut), and to the excavation from which you were dug. “Hearken to my Word, ye that follow after truth, who seek instruction from the Lord; consider that ye were cut out like a stone hewn from a rock, that ye were cut out like a mass hewn out of a hollow cistern.” -Targum Yonatan (2nd Century CE) This is either Isaiah or the Servant speaking (Ultimately all Biblical prophecy is God breathed). The call to listen, hear and obey is firmly established in the first seven verses, where the opening word “Shimu” (Hear you [plural]) is used three times. This call to pay attention and listen carefully is specific to that remnant among the captives of Israel who diligently pursue right action and seek God wholeheartedly. “Don’t you know what Scripture says in the passage about Elijah—how he appealed to God against Israel: 3 “Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me”? 4 And what was God’s answer to him? “I have reserved for myself seven thousand who have not bowed the knee to Baal.” 5 So too, at the present time there is a remnant chosen by grace.” -Romans 11:2b-5 (TLV) [1 Kings 19:10-14] The “remnant” is alluded to frequently throughout the scroll of Isaiah (Isa.10:20-22; 11:11, 16; 17:3; 28:5; 37:4, 31, 32; 46:3). The prophet makes a clear distinction between the righteous among ethnic Israel and the unrighteous. Both are ethnic Israel but only the former are truly Jews inwardly. This is why the shaliach (apostle) Shaul (Paul) writes: “For not all those who are descended from Israel are Israel, 7 nor are they all children because they are Abraham’s seed; rather, “Your seed shall be called through Isaac.” 8 That is, it is not the children of the flesh who are children of God; rather, the children of the promise are counted as seed.” -Romans 9:6b-8 He is not inferring (as some foolishly suggest) that there is such a thing as a spiritual (non-ethnic, non-religious, non-empirical) Jew, nor is Paul saying that gentiles who believe are Israel, rather, as the context clearly shows, he is making a distinction between the Jew that has faith in Messiah and the Jew that does not. Both are Jews, ethnic, religious, empirical. One is part of the redeemed remnant, the other is not. For obvious reasons the faithful among the captives of Israel need comforting. Thus, HaShem comforts them with the imagery of being hewn from solid rock and dug from a dry cistern. While the rock (tzur) refers ultimately to The Rock of Israel HaShem, in the context of this passage (see next verse) it more specifically refers to Abraham (the father of faith) and the cistern refers to Sarah, whose womb produced Isaac, from whom came Jacob (Israel) ethnic, religious, empirical. Iben Ezra infers that “the Rock” which Israel’s righteous remnant are to look to is that of Mount Sinai, the mountain of God, from which the Torah came through Moses. This is consistent with the other interpretations of the rock, and connects the opening verse of this chapter to verse 7 where the Torah is said to be known to the righteous among Israel, even in their core being (Lev). Isa 51:2 Look to Avraham (Father of a great number of people) aviychem your father, and unto Sarah (Noblewoman) who carried you in her womb; for when he was but echad one I called him, va’avarecheihu and I blessed him, ve’arbeihu and he became great (many). “Consider Abraham your father, and Sarah who conceived you: for Abraham was one alone in the world, and I brought him to my service, I also blessed him, and multiplied him.” -Targum Yonatan (2nd Century CE) This is an admonition to remember that God took the singular man Abraham and made him the father of many nations and in particular, the father of Isaac and Jacob, who became the people Israel. If God could cause the impregnation of Sarah, a barren elderly woman by an elderly man (Abraham), He can also deliver the remnant among Israel’s afflicted captive children. “So from one—and him as good as dead—were fathered offspring as numerous as the stars of heaven, and as uncountable as the sand on the seashore.” -Hebrews 11:12 (TLV) The righteous remnant are also being asked to remember the character of each of their forebears. Abraham, whose faith was so simple and so powerful that he became the father of all who believe by faith (Galatians 3:6-8), and Sarah, who fiercely guarded the inheritance of her son Isaac from the illegitimate son Ishmael. The remnant of Israel (ethnic, religious, empirical) are to have the faith of Abraham, and to fiercely guard Israel’s position as heir to the promises of God. Isa 51:3 Kiy Because HaShem (YHVH : Mercy) has nicham, consoled, comforted Tziyon (Zion: parched land); He has nicham, consoled, comforted all her waste places, and has made midbarah her wilderness ke’eiden like Eden (delight), ve’arvatah and her desert ke’gan-HaShem (YHVH) like the garden of Adonay; sason gladness vsimchah and joy will be found her, thanksgiving, ve’kol and the voice zimrah of melody, music, song. The past tense “has comforted” is spoken into Israel’s captive present in order to affirm to her that God has already delivered and comforted her in the established prophetic future. Thus, what follows has already been established outside of the boundaries of time and space. God sees her delivered and her desolation replaced by fruitful abundance and joy. Notice that Zion means parched land. This denotes the absence of water, a symbol of the living presence of God, Whose Messiah is Mayim Chayim living waters. Thus, Israel is in need of the Servant King Messiah and the redemptive, restoring waters of living poured out by HaShem. Therefore, the poetic couplets follow:
These are both practical physical future realities and redemptive spiritual allegories. They are followed by:
Therefore, our delivered state of gladness is one of thanksgiving, and our redeemed state of joy produces singing. “Joy and gladness shall be found therein, they that offer thanksgiving, and the voice of them that praise.” -Targum Yonatan (2nd Century CE) The imagery shows a need lashuv (to return) to the sinless state of Eden, the Lord’s garden. This is consistent with the metanarrative of Scripture regarding God’s redemptive purpose for all humanity. Isa 51:4 Shimu Hear, receive, listen eilay to Me, amiy My people; uleumiy and My nation, eilay to Me give ear: kiy for Torah (Instruction) mei’itiy from Me teitzei will proceed, umishpatiy and My judgement, leor for a light amiym to peoples (tribes, ethnicities) argiya will happen in an instant, will be rest, I will establish. “Listen to my Word, my people, and give ear, my congregation, to my service; for the law shall go forth from me, and my judgment like a light; the nations which, I led into captivity shall praise it.” -Targum Yonatan (2nd Century CE) The Targum poses an interesting counterpoint to Israel’s captivity, alluding to the leading into captivity of the nations. In other words, like Israel, any among the nations who wish to receive the light of HaShem, will be required to look upon it from a position of captivity and praise the light of Hashem. This is HaShem speaking (“The first person in this verse refers to God”-Iben Ezra). Isaiah does not qualify, nor any mere man for that matter: Torah proceeds from God alone, as does judgement and divine light. Notice, “My people and My nation”. HaShem is declaring his connection to both the tribe of Judah and the nation of Israel as a unified entity. Some Christian commentators unnecessarily pose a false choice concerning the interpretation of Torah in this verse. The Hebrew can be understood as either “Torah” or “A Torah”, both are acceptable translations. However, some commentators claim that the present text can only refer to the message of the Gospel and does not refer to the Law of Moses. Ironically Iben Ezra follows similar thinking, saying “A law. The word of the Lord spoken by the prophet (Isaiah)”. None the less, this is a needless debate, after all, Yeshua is the Author of the Torah (Law of Moses) and the goal of it. Thus, the Torah in question is both the Torah of Sinai and the living Torah of Messiah. In fact, unless we recognise the Torah of Sinai, we have no grounds for the “Judgement” that follows, which relies on the Law of Moses, in order to bring a just indictment against the wicked. In fact the former words of Isaiah affirm the dual interpretation: “Then many peoples will go and say: “Come, let us go up to the mountain of Adonai, to the House of the God of Jacob! Then He will teach us His ways, and we will walk in His paths.” For Torah will go forth from Zion and the word of Adonai from Jerusalem.” -Isaiah 2:3 (TLV) Furthermore, Shaul the Shaliach (Paul the Apostle) qualifies the Torah (Law) written on the hearts of gentiles by using the Torah of Moses as its reference point. Thus, affirming that there is an intrinsic connection between the two (Romans 2:14-15). Notice that the Torah and judgement that proceed from Hashem (through His Servant Messiah) will be a light for many tribes (ethnicities, not nations), and will happen in an instant, catching them by surprise, but also establishing rest. The Hebrew argiya translated “suddenly” or “in an instant” also means “rest, quiet, repose etc”. It comes from the root rega, which in modern usage is used to say “one moment” or “wait a minute”. There is a sense here that the sudden redemption being spoken of, though it will be unexpected by many, must none the less be waited on by the remnant, and will result in rest, a quiet repose. Isa 51:5 Karov tzidkiy My righteousness is near, yatza yishiy My salvation is gone forth, u’zeroay and My arms amiym yishpotu will judge peoples (tribes, ethnicities); eilay for Me iyiym the islands, coastlands (Mediterranean) yekavu will wait, look for, hope in, expect, ve’el-zeroiy and on My arm they will yeyacheiliun wait, hope, expect. “My righteousness is near; my salvation is gone forth, and the nations shall be judged by the strength of the arm of my might; the isles shall hope for my Word, and they shall wait for the strength of the arm of my might.” -Targum Yonatan (2nd Century CE) In the previous verse Torah went forth from HaShem (In the form of His Mashiach) and judgement (That is the judgement that the Torah afforded) became a light to the peoples (amiym). In the present verse God (or the Mashiach’s) righteousness is near as a result of Torah and salvation precedes judgement so that those among the peoples (amiym: tribes) of the earth who have waited on, and placed their hope in Hashem, will see the arm (strength of His redemptive work), and expect the promised outworking of it. We notice that the Targum makes the “Word” of God synonymous with the “Arm” of God in this verse. Thus, we see an intrinsic link between the Living Word our Messiah and the attribute of strength. Isa 51:6 Lift up your eyes lashamayim to the heavens, and look to ha-aretz the earth (land) beneath; kiy-shamayim for the heavens ke’ashan like smoke nimlachu will dissipate, tear away, ve’ha-aretz and the earth (land) will kabeged tivleh wear out like a garment; and they that dwell therein yemutum will die in like manner: viyshustiy but My salvation le’olam for ever tihyeh will come to pass, ve’tzidaktiy and My righteousness will lo not techat be abolished, shattered, dismayed, broken, afraid. Simply put, “This sin (death) affected world will pass away, and those who dwell in it will die, but My salvation is forever and My righteousness immutable.” The Lord’s Salvation (Yeshua) will bear eternal fruit, and HaShem’s righteousness is immutable, His character and attributes never change. “looking for and hastening the coming of the day of God. In that day the heavens will be dissolved by fire, and the elements will melt in the intense heat.” -2 Peter 3:12 (TLV) “And once made perfect, He became the source of eternal salvation to all who obey Him” -Hebrews 5:9 (TLV) Speaking of the words of His Gospel message of salvation, Yeshua said: “Heaven and earth will pass away, but My words will never pass away.” -Matthew 24:35 (TLV) Isa 51:7 Shimu Hear, receive, listen eilay to Me, yode’eiy you that know tzedek righteousness, am a people toratiy ve’libam in whose core being (heart) is My Torah (Instruction); tireu fear you not the reproach of enosh men, neither be you umigidufoam al-teichatu afraid, shattered, broken, at their reviling words (abusive rhetoric, accusatory slander etc). This is the third time in this chapter that a section begins with the phrase “Shimu Hear, receive, listen eilay to Me”. In the opening verse (51:1) HaShem is spoken of in the third person, thus, it seems likely that either Isaiah or the Servant is the speaker. However, in the two subsequent sections, the words “Listen to Me” are clearly spoken by Hashem Himself. HaShem is reminding the faithful remnant among His people, that they know what it means to walk in righteousness and that He has placed His Torah in the hearts of a people (Israel). He further reminds the discouraged faithful remnant, that the abuse and insults and political or theological rhetoric spoken against them is not worthy of fear. The fear of HaShem is an end to fear! “No longer will each teach his neighbour or each his brother, saying: ‘Know Adonai,’ for they will all know Me, from the least of them to the greatest.” it is a declaration of Adonai. “For I will forgive their iniquity, their sin I will remember no more.” -Jeremiah 31:33 (TLV) Isa 51:8 Kiy chabeged Like a garment yochlem ash a moth will eat them up, and like wool, yochlem sas a worm will eat them; vetzidkatiy but My righteousness will be le’olam for ever, viyshuatiy and My salvation ledor doriym from generation to generations. Those who persecute God’s elect remnant of Israel (ethnic, religious, empirical), will perish, eaten away slowly, like a moth eating a wool garment. They will be eaten by the worms, an image associated with Gehenna (Mark 9:48). On the other hand, those redeemed and made righteous in the Salvation of Hashem, will dwell forever, from generation to generations in this world and in the Olam Haba (World to Come), life everlasting. The Olam Haba is hinted at by the plural form doriym (generations; or, a perpetually intense generation [eternal]). To say generation to generation (singular) the text would be “ledor ve’dor”, using the singular in both instances of the word “dor”. This is not the case in the present text. Isa 51:9 Uriy uriy, An awaking (a laying bare, an eye opening, a rousing, an exposing) of Me, an awaking of Me, livshiy-oz put on strength, zeroa arm, shoulder, strength of HaShem (YHVH: Mercy); uriy, an awaking (a laying bare, an eye opening, a rousing, an exposing) of Me, kiymeiy for like days kedem ancient, dorot olamiym the generations of old. For was it not You (God) Who cut Rahab (storm, arrogance, mythical sea beast, Egypt fig.) in pieces, You who mecholelet pierced, defiled, profaned Taniyn the serpent, dragon? “Reveal thyself, reveal thyself, put on the strength of might from the Lord; reveal thyself as in the days of old, in the generations which were at the beginning: was it not for thy sake, congregation of Israel, that I broke the mighty, that I destroyed Pharaoh and his host, who were strong as a dragon?” -Targum Yonatan (2nd Century CE) This is an awakening from God, an exposing, and a laying bare of the faithful remnant of Israel (ethnic, religious, empirical). A reminder that Hashem has given them His strength. Thus, “Put on strength….the arm of HaShem…” that is, God’s might and deliverance. In reality the arm of God is the very work of the Messiah (The Servant). Perhaps the afflicted and disillusioned remnant had allowed their turmoil to cloud their memory of God’s past faithfulness to Israel. Therefore, HaShem reminds them of His delivering them from Rahab (a figure representing Egypt ref. Isa. 30:7). Mitzrayim (Egypt) means “Double distress”. God had delivered Israel from double distress and bondage in the past and He will do it again. In the later part of verse 9 Isaiah (or the Servant) says, “Was it not you Hashem, Who cut Rahab in pieces and pierced the serpent?” This rhetorical question alludes to the deliverance from Egypt (Rahab) and the Pharaoh (Serpent/Dragon) [Ezekiel 29:3]. It may also be seen to represent the deliverance from Egyptian bondage (Rahab) and from the plague of the serpents, suffered by Israel in the wilderness as a result of her disobedience. However, in addition to these historical examples of deliverance, it is also possible to interpret these symbolic entities as a figurative representation of the deliverance from bondage to sin (Egypt) and the defeat of the ancient Serpent (Satan). Both these forms of redemption are made possible by the Servant King Messiah and His substitutionary sacrifice, His death and resurrection, in the power of HaShem. Isa 51:10 Is it not You that dried up yam the sea, the meiy waters of the great deep; You Who turned the depths of the yam sea into derekh a way la’avor geuliym for the redeemed to pass over? The prophet, or the Servant, acknowledge that it is HaShem Who created the inhabitable land of the earth, collecting the waters together to form an area of dry ground (Genesis 1:9), and made the Red Sea crossing possible by pulling back the ocean and leaving a dry path through which Israel crossed over (Exodus 14:21). Additionally, the same mighty arm of God that created the inhabitable land and parted the Red Sea will also dry up the Euphrates river in the latter days as part of the plagues He will bring against the enemies of God and of Israel (Rev. 16:12). Isa 51:11 Ufeduyeiy And the ransomed of HaShem (YHVH: Mercy) yeshuvun will return, and come to Tziyon (Zion, parched land) berinah in crying out; vesimchat and joy olam everlasting will be al upon rosham their heads: sason vesimchah yasiygun they will obtain gladness and joy; nasu yagon va’anachah and sorrow and mourning will flee away. “Thus the redeemed of the Lord shall be gathered together out of their captivity, and come to Zion with singing; and everlasting joy shall be theirs, which shall not cease: and a cloud of glory shall shadow over their heads; they shall find joy and gladness, and there shall be an end of sorrow and sighing for the house of Israel.” -Targum Yonatan (2nd Century CE) These words elevate the deliverance of God beyond Israel’s freedom from Babylonian captivity to a yet future point in history when God will deliver Israel from all her enemies and from the ultimate consequence of sin, death. This is why the text speaks not of temporal joy but of everlasting joy, not of relief from sorrow but the complete removal of sorrow. “He will swallow up death forever. The Sovereign Lord will wipe away the tears from all faces; he will remove his people’s disgrace from all the earth. The Lord has spoken.” -Isaiah 25:8 (NIV) Isa 51:12 Anochiy I, anochiy even I, am He Who menachem’chem comforts you (plural): miy-at who are you, vatireiy that you should be afraid me’enush of man who yamut will die, umiben-adam and of the son of man that will be made as grass; Isa 51:13 vatishkach and have you forgotten Hashem (YHVH: Mercy) asecha your Maker, Who stretched forth shamayim the heavens, and laid the foundations of the aretz earth (land); and you fear tamiyd continually kol-hayom all the day mipeneiy from faces chamat of the fury of ha-metziyk the oppressor, when he makes ready to destroy? Veayeih and where is the chamat fury of ha-metziyk the oppressor? The pronoun “I” cannot refer to the prophet Isaiah as some suggest. Isaiah has the words of Hashem’s comfort but the prophet is not the Comforter of Israel. To say so is to blaspheme. God alone (God with us the Messiah) is the Comforter of Israel’s remnant. In fact, our ancient rabbis consider the word Menachiym (Comforter) to be a title of the King Messiah. The message here is an affirmation of the truth that the fear of God is an end to fear. Those who faithfully serve Him need not fear the insults and persecutions of human beings because all human beings meet their end as a result of sin. On the other hand, God is without beginning or end and His reward is everlasting. Isa 51:14 Mihar Hurry the tzoeh exiled one lehipateach to be loosed; velo-yamut and he will not die lashachat in the pit, velo and neither will yechsar he lack lachmo bread. The prophet inspires hope with the promise that the freedom of the Babylonian exiles will soon come about and they will not die in the pits of their imprisonment. This is an equally powerful figurative message for those trapped in sin: for the Servant King Messiah is near to all those who genuinely seek Him, and is always ready to speedily deliver those who in repentance turn to God through Him. Isa 51:15 Ve’anochiy For I am HaShem (YHVH: Mercy) Eloheycha your God (Judge), who roga instantly stirred up ha-yam the sea, so that the waves roared: HaShem (YHVH: Mercy) tzevaot Who goes warring (of heavens armies) is His Name. This is a reminder that Israel’s God is the only God and the Creator Who is in control of all things. When He speaks, by metathesis, the creation responds. One is reminded of the Messiah’s actions on the Yam Kinneret (the Lake of Galilee): “37 A furious squall came up, and the waves broke over the boat, so that it was nearly swamped. 38 Yeshua was in the stern, sleeping on a cushion. The talmidim woke him and said to him, ‘Instructor, don’t you care if we drown?’ 39 He got up, rebuked the wind and said to the waves, “Sheket! Be still!” Then the wind died down and it was completely calm. 40 He said to His talmidim, ‘Why are you so afraid? Do you still have no faith?” 41 They were terrified and asked each other, ‘Who is this? Even the wind and the waves obey him!’” -Mark 4:37-41 (Matt. 8:26) This may also be another reminder of the miracle of the Red sea (Psalm 106:9), and a figurative reminder that God silences both the seas and those who raise a tumult of accusation against His people (Psalm 65:7). Isa 51:16 And I have put My devariy words in your mouth, u’vetzeil and shaded you in yadiy My hand, kisiytiycha concealing, covering, hiding you, in order to plant the shamayim heavens, veliysod and establish the foundations of aretz earth (land), and say leTziyon to Zion (parched land), You are My people. “21 ‘As for Me, this is My covenant with them,’ says Adonai: ‘My Ruach who is on you,[a] and My words that I have put in your mouth, shall not depart from your mouth, or from the mouth of your offspring, or from the mouth of your children’s offspring,’ says Adonai, ‘from now on and forever.’” -Isaiah 59:21 (TLV) The Words of God have been placed in the mouth of both the prophet and the faithful remnant of Israel. These Words (Devariym) proceed from HaShem’s Word (Davar), Who is Yeshua, Ha-Davar Emet (The Word of Truth) [John 1]. Verse 6 told of the passing away of the present created order (the heavens and the earth). Now the prophet alludes to a new planting of heavens and earth that will follow the covering and protection of God’s people Israel (ethnic, religious, empirical). Following all this the world will know (Including those parts of the Christian Church who make claims to the contrary) that Israel (ethnic, religious, empirical) remain God’s chosen people. Isa 51:17 Hitoriy hitoriy An awaking (laying bare, eye opening, exposing) from Me, an awaking from Me, kumi stand up, arise Yerushalayim (Jerusalem, outpouring of peace) who has shatiyt drunk miyad from the hand of HaShem (YHVH: Mercy) et-cos the cup of chamato His fury; et-kuba’at the dregs of a cos cup ha-tareilah of the staggering you have drunk, matziyt and drained it. The need for an awakening, a laying bare, an exposing of things by God is affirmed here. The first call to awaken was directed at all of Israel’s remnant, now the call is made specifically to Jerusalem, the city where God desires to pour out His peace, wholeness, protection and well-being. For years she has laboured under the cup of God’s fury because of her rejection of Him and His loving Instruction (Torah). Now however, Hashem calls her to awaken from her sinful slumber and affliction and stand up. He is not like the comforters of Job who made demands but offered no assistance, to the contrary, when HaShem says “Stand up!” He means, “Respond to my loving arm, and I will lift you up. Embrace My strength, and choose to stand in it. You are no longer a victim, in Me, and through My Messiah, you have overcome!” “31 What then shall we say in view of these things? If God is for us, who can be against us? 32 He who did not spare His own Son but gave Him up for us all, how shall He not also with Him freely give us all things? 33 Who shall bring a charge against God’s elect? It is God who justifies. 34 Who is the one who condemns? It is Messiah, who died, and moreover was raised, and is now at the right hand of God and who also intercedes for us. 35 Who shall separate us from the love of Messiah? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, “For Your sake we are being put to death all day long; we are counted as sheep for the slaughter.” 37 But in all these things we are more than conquerors through Him who loved us. 38 For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, 39 nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Messiah Yeshua our Lord.” -Romans 8:31-39 (TLV) Some ask, “Why does Hashem discipline His children so harshly, and why does He address their sin first rather than the sin of their enemies?” “29 See, I am beginning to bring evil on the city where My name is called, and should you go completely unpunished? You will not go unpunished, for I am summoning a sword against all the inhabitants of the earth.” It is a declaration of Adonai-Tzva’ot.” -Jeremiah 25:29 (TLV) “Hear this word that Adonai has spoken against you, Bnei Yisrael, against the whole family that I brought up from the land of Egypt, saying: 2 “Only you have I known from among all the families of the earth. Therefore, I will punish you for all your iniquities.” -Amos 3:1-2 (TLV) “For the time has come for judgment to begin with the house of God.[a] If judgment begins with us first, what will be the end for those who disobey the Good News of God?” -1 Peter 4:17 (TLV) Only a hypocrite disciplines the children of others after having failed to discipline of His own children. God is no hypocrite! Isa 51:18 Eiyn-menaheil There is none to guide, lead with care, give rest, lah to her mikol-baniym among all the sons (children) whom she has yaladah brought forth; ve’eiyn and none that take her beyadah by the hand mikol-baniym among all the sons (children) gideilah that she has brought up, made great. Iben Ezra notes that Israel had no king or judge to be guided by at the time of her captivity in Babylon. In truth, “There is no one on earth who is righteous, no one who does what is right and never sins” (Eccl. 7:20). “15 Truth is nowhere to be found, and whoever shuns evil becomes a prey. The Lord looked and was displeased that there was no justice. 16 He saw that there was no one, he was appalled that there was no one to intervene; so his own arm achieved salvation for him, and his own righteousness sustained him. 17 He put on righteousness as his breastplate, and the helmet of salvation on his head; he put on the garments of vengeance and wrapped himself in zeal as in a cloak.” -Isaiah 59:15-17 (NIV) Isa 51:19 Shetayim heinah These two things are befallen you, miy yanud who will have compassion lach on you? Hashod desolation, havoc, violence ve’hashever and crushing, breaking, ruin, ve’hara’av and the famine, hunger ve’hacherev and the sword; miy by whom anachameich will I comfort you? The two things befallen Israel are the affliction from the hand of God via her enemies and the lack of help or comfort within her own ranks. These are the two things previously mentioned in verses 17 and 18. The cup of God’s wrath (v.17) and the lack of guidance (v.18). Alternatively, the two things concern that which follows, the famine and the sword. However, this seems unlikely given that four things follow: desolation, destruction, famine and sword. Thus, the Targum correctly understands that the former two things give way to four things: “Two tribulations have come upon thee, Jerusalem, thou art not able to arise; when four shall come upon thee, spoiling, and destruction, and famine, and sword, there shall be none to comfort thee beside me.” -Targum Yonatan (2nd Century CE) Isa 51:20 Banayich Your sons have fainted, they lie at the head of all the streets, as an keto antelope michmar in a snare; they are filled with the wrath of Hashem (YHVH: Mercy), ga’arat the rebuke of elohayich your God (Judge). The sons of Israel’s remnant have no strength to save her because they are reeling from the discipline of Hashem’s wrath against Israel’s sin. The debate over whether the text refers to an ox, an antelope or a bird is moot. If the Hebrew michmar is rendered as snare, then either ox or antelope are acceptable, whereas, if the Hebrew michmar is rendered net (Iben Ezra), then to interpret “bird” is also plausible, although not consistent with the Hebrew to (wild ox, antelope, oryx). The imagery offers the same figurative meaning regardless: Israel’s strong young men are unable to save her because they are bound and weak, caught in the snare laid by their enemies as a result of God’s disciplining of them. Isa 51:21 Therefore shimiy-na hear Me please, zot you aniyah afflicted, and drunk, but not with wine: HaShem’s constant Mercy is seen again, offering a conciliatory word to the despondent remnant of Israel. “Please listen, you afflicted and drunk (on the cup of wrath)…” Isa 51:22 Thus says Adonayich your Lord (Master) HaShem (YHVH: Mercy), veilohayich and your God (Judge) Who yariyv contends amo for His people, Hineih Behold, now, pay attention, lakachtiy I have taken miyadeich from your hand et-cos the cup of hatareilah staggering, et-kuba’at the dregs of cos a cup of chamatiy My fury; you lo tosiyfiy will no more (never) drink it od again, (going round perpetually): This is what Israel’s God says to Israel. HaShem calls Himself “The Master, Your Mercy, your Judge, Who contends for His people (Israel: ethnic, religious, empirical). Now pay attention, I have taken the cup of My wrath from out of your hand, you will never drink it again!” This is a promise of the future redemption of the entire nation (remnant) of Israel (ethnic, religious, empirical) [Romans 11:25-26]. In an immediate historical prophetic sense it applies to the freeing of Israel from Babylonian captivity, however, this cannot be its ultimate prophetic meaning or its plain meaning, why? Because the text reads, “My fury you will never drink again”. We know that Israel has been disciplined since: we also know that there is a time coming when having received our King Messiah Yeshua as an entire remnant nation, we will never again drink the cup of God’s wrath. Isa 51:23 and I will put it beyad-mogayich in the hand of them that afflict you, who have said lenafsheich to your soul, “Bow down, that we may trample you (go over)”; and you had laid your back out as the ground, vechachutz and as the street, to those who trampled you (go over). Not only did God put the cup of His wrath in the hands of the Babylonians historically speaking, He also has and will place the cup of His wrath in the hands of Confusion Himself (Bavel, Ha-Satan), and in the hands of all who reject God’s love and pursue the course of the father of lies (Ha-Satan, the Devil). As is seen from the context of the present passage, those who receive this cup are also the enemies of Israel (ethnic, religious, empirical), which means that any within the modern Church community who hold to a theology that rejects God’s continued plan for His chosen people Israel (ethnic, religious, empirical), are placing themselves in one of two positions: that of severe discipline and a need for repentance, or, that of perpetual condemnation without recourse. As the text says, those who have walked over the backs of the Jewish people, trampling us and subjugating us throughout history, will receive the cup of God’s wrath. The imagery used here is more than just figurative, it is literally the way the historical empires of Assyria and Babylon treated their captives. Where is Babylon today? Where is Assyria today? Though they no longer exist as empires, Am Yisrael Chai, the people of Israel live! This in and of itself testifies to the faithfulness of HaShem YHVH, El Elohay Yisrael (God the God of Israel). Copyright 2019 Yaakov Brown And it has come to pass in that day, that He will turn aside his burden from upon your shoulder and his yoke from upon your neck, and will bind, make a pledge from My face oil, anointing. Is.10:1 Alas, woe! To ha-khok’kiym the cutters, inscribers who decree wickedness and record amal wearisome mischief which they have kiteivu written. Is.10:2 Le’hatot To extend, perverted midiyn judgement against the poor and tear away mishpat justice from the humble afflicted of amiy my people, causing the widows to become their plunder so that they can rob the fatherless.
The first four verses of Isaiah 10 conclude the quadruple rebuking of the people begun in chapter 9. Isaiah rebukes the law makers who are passing wicked laws that are depriving the poor, the helpless, and the needy of justice, in order to gain riches for themselves. The use of the Hebrew kiteivu meaning he has written, is an ironical counterpoint to the Ketvi Written Devar Word of God. The Writing of God brings mishpat justice, but the writings of wicked men produce injustice. Notice that the prophet, speaking from the heart of HaShem says, “My people”. Is.10:3 And what will you accomplish on the day of pekudah accounting, visitation and devastation from a far country entering upon you? To whom will you escape for help? And where will you leave your kevodechem glories, honours, abundance, and dignity? Is.10:4 Without Me they will bow beneath the prisoners and fall under the murderer. For all this His anger is not turned away but His hand is stretched out still. The probing questions of the prophet illuminate the depths of Israel’s ignorance and wilful disobedience. A devastating invasion is about to come in the form of the expanding Assyrian Empire. Tragically the prophet asks, “To whom will you escape for help”. In other words, “Your rejection of HaShem has left you without the basic common sense to call upon Him in the face of disaster. This is a picture of a nation scraping the very bottom of the barrel. Israel is so far from faith in Hashem that they seem unable to turn and be delivered. However, His hand is outstretched still. Is.10:5 Alas, woe! Ashur (Assyrian), sheivet rod of my aphi flaring nostril umateh and he is a branch in the hand of my anger. Before we go further we should seek to understand the Semitic blood line of Ashur. Ashur the nation is born of Ashur the first born son of Shem (Genesis 10:22). Ashur was the founder of Nineveh, Rehobot and Calah in the land of Shinar (Genesis 10:10-11). Ashur was situated on the banks of the upper Tigris and its tributaries, in ancient Northern Mesopotamia. It is important to note that the Assyrians were Semites, while the Babylonians with whom they shared their language, religion and history, were Hamites (Genesis 10:6-10). The Assyrians were warlike and merciless in their conquests, committing atrocities and relying on abject terror in order to subdue their enemies. Some have suggested that the Assyrians were one of the first nations in history to use psychological warfare, approaching city walls and speaking to the defenders in their own tongue in order to provoke a response of fearful surrender. One such incident is described in Isaiah 36:4-12. It is known that when the Assyrians had conquered a population they would march their captives before them with the defeated king or ruler at the forefront. The majority of the captives, men, women and children were killed in inhumane ways: burned alive as sacrifices to the chief Assyrian deity, blinded, flayed alive and decapitated, their heads being placed on sharp stakes. Those who survived the massacre were usually dragged into captivity, pulled along by hooks that were attached to their noses. At first subject to the Babylonians, the Assyrians eventually carved out their own kingdom which, during the reign of Tiglat-Pileser I, reached from the valley of the Tigris to the Mediterranean Ocean (1115-1077 BCE). However, following the death of Tiglat-Pileser I the Assyrian Empire went into decline and became busy defending its territory from tribal rebels within. It was during this period that Israel under the reigns of David and Solomon, experienced its golden years of expansion and prosperity. During the ninth century BCE under Ashurnasirpal (885-860 BCE) Assyria begin a resurgence. Her great ambition being to create a vast Empire that would encompass all the territories between the Persian Gulf and the Nile valley. Thus the tiny nations of Israel and Judah were caught between the warring Empires of Assyria and Egypt. The prophets Isaiah, Nahum, Micah and Jeremiah all reflect these events. With the accession of Tiglat-Pileser III (745-727 BCE) the Assyrian conquest reached Samaria and Judah, aided by the foolish decision of Ahaz, who had invited Assyria to help him fight against the coalition of Damascus and Samaria. The messages of Isaiah convey a first-hand knowledge of the Assyrian invading force and reflect the observations of one who observed the panic of the people and the plight of Judah’s refugees who fled from plundered towns and villages to find shelter in Jerusalem. From his vantage point in Jerusalem Isaiah would have witnessed this tragedy as it began to unfold. However, Isaiah was also given insight from HaShem regarding the downfall of the Assyrians. In 612 BCE Isaiah’s prophecy concerning Assyria’s destruction was fulfilled. The Babylonians, Medes and Scythians captured Nineveh, the Assyrian capitol, causing it to become a desolate ruin just as Israel’s prophets had said it would long before it came to pass. Three years later in 609 BCE the Babylonians and Medes attacked what was left of the once mighty Assyrian Empire and divided it up among themselves. The prophet Nahum, a contemporary of Isaiah writes of Assyria’s demise (Nahum 2:12-13; 3:1, 7). In less than a century the prophecies of Israel’s prophets concerning Assyria were completely fulfilled and by 609 BCE Assyria was no more. Is.10:6 Be-goy Against the nation of hypocrites he will be sent and upon am a people evratiy of my overflowing fury, I will give him charge, to take prey and to seize plunder, and to appoint them for trampling like chomer cement, clay, mire, khutzot going outward, outside, on the street. The prophet describes Israel as a nation of hypocrites and Ashur as nothing more than a disciplining rod wielded in the hand of God in order to redeem His people. Is.10:7 And he doesn’t consider what he is doing in his levavu inner person, nor therefore does he think at all because to destroy, exterminate, is bi’levavu in his inner person, and to cut off, kill, (cut covenants with) goyim nations: not just a few. The arrogant Assyrian invader is unaware that he is a tool in the hand of God. His core being is full of hatred and destruction. His only desire to kill, steal, humiliate and destroy. And for a time, God will allow him to do this to many smaller nations, Israel and Judah included. Is.10:8 Because he says “Are not sa’ariy my princes yachdav together melakhiym kings?” During this period in history the kings of Assyria are known to have given themselves the title “King of kings”. “I am powerful, I am all powerful, I am gigantic, I am colossal, I am honoured, I am magnificent, I am without an equal among all the kings.” –Esarhaddon ruler of Assyria (681-669) By claiming to be a King of kings, the Assyrian ruler was prefiguring the anti-Messiah. Anyone who sets himself up on earth as the King of kings is spitting in the face of God’s Messiah. Is.10:9 “Is not Kecharkemiysh (fortress of chemosh) as Calnu (Fortress of Anu)? Is not Khamat (fortress: city upper Syria) as Arpad (Spread out: city in northern Syria)? Is not Shomeron (Samaria: watch mountain) as Damesek (Damascus: silent sackcloth weaver)?” The cities mention in this verse help us establish an approximate date for Isaiah’s message. Damascus fell to Assyria in 732 BCE, Samaria in 722, and Carchemish was captured by Sargon in 717 BCE. Since Isaiah delivered his message prior to Sennacherib laid siege to Jerusalem in 701 BCE (v.28-34), this must have occurred sometime between 717-701 BCE. Probably at the end of the reign of Ahaz (735-715 BCE). Is.10:10 “As my hand has attained the kingdoms ha-eliyl and nothing gods, worthless u’pesileiyhem idols from Yerushalayim (Jerusalem) and from Shomeron (Samaria).” Is.10:11 “Shall I not do as I have done to Shomeron (Samaria: watch mountain) and her eliyleyah nothing gods, to Yerushalayim and her image, idol?” By comparing the pagan idols and none gods of the other kingdoms with the God of Israel, the Assyrian blasphemed the living God. He lumps YHVH in with the gods of other nations which he calls Eliliym (none entities) and Pesiliym (graven images). In fact this was exactly the reasoning Sennacherib used when he demanded that the inhabitants of Jerusalem surrender to him (2 Kings 19:8-13; 2 Chronicles 32:17-19; Isaiah 36:14-21). Is.10:12 And it has come to pass, Adonai finished all His work be-har Tziyon in the mountain of Zion (parched land), ube’yerushalayim and in Jerusalem (Pouring out of Peace), epekod He will visit, reckon, bring punishment upon periy the fruit of godel great pride from the levav inner person of the king of Ashur (Assyria), and upon the splendour of his rum haughty, elevated eiynayv eye. HaShem will only allow the wicked Assyrian nation to succeed for as long as the disciplining of Israel and Judah is necessary. There will be a reckoning for the vile Empire of the Assyrians. Their arrogant scoffing against HaShem will be silenced. Is.10:13 Because he said, “By the strength of my hand have I done this, and by my own wisdom, for I am discerning: and I have removed the borders of amiym peoples and have stolen their treasures, and have descended as a Kabiyr mighty, valiant man to dwell.” Is.10:14 “And attaining a nest my hand is strengthened, ha-amiym the peoples: and I have gathered the eggs that are left in all ha-atretz the land. I have gathered and none has lifted a wing or set free a mouth to chirp.” The Assyrian king arrogantly presumes he has been successful in conquest due to his own efforts and the might of his army. As always, HaShem brings down the proud and lifts up the humble. God is just and no injustice will go unpunished. The Psalmist reminds us: “Some trust in chariots, and some in horses: but we will remember the name of the HaShem YHVH: Mercy our Elohim (God, Judge).” –Psalm 20:7 “Through You we push back our enemies. Through Your Name we trample those rising up against us. For I do not trust in my bow, nor can my sword save me. For You saved us from our oppressors and put to shame those who hated us.” –Psalm 44:6-8 Is.10:15 Will an axe boast of itself against He Who swings it? Or will a saw magnify itself against He Who uses it? As if sheivet a rod would raise itself to threaten the One Who welds it, or as if the mateh branch would rise up, as if it were not eitz part of a tree. The rhetorical questions of the prophet have a clear meaning. The Assyrian is nothing more than an axe in the hand of God. The pride of Assyria is as ludicrous as the idea of a tool speaking against the one who uses it, or of a branch severed from a tree being able to sustain itself. Is.10:16 Therefore, sending out, ha-Adonai the lord HaShem (YHVH: Mercy) Tzevaot of heavens armies, goes to war, into fatness, wasting, and instead of kevodo glory yeikad kindled, yekod kindling kiykod burning eish fire. The “Therefore” returns the reader to the plight of Israel in her disciplining. The phrase “Yeikad, yekod kiykod” emulates the sound of crackling fire. This crackling of fire will find its ultimate fulfillment in the fire unleashed by the Messiah. Is.10:17 And it has come to pass Or Light of Yisrael (Overcome in God) le’eish for fire ukedosho and his holiness le-lehavah for a flame that will burn ve-achlah and devour his thorns and his briers be’yom echad in one day. The fire born of the Light of Israel (The Messiah), will burn up the thorns and briers, meaning the wicked who cause her to sin. “In one day” refers to a major event that will result in the purging of the nation. Is.10:18 U’kevod And the glory of the forest and plantation from nephesh soul and as far as basar flesh, consumed, and it has come to pass it is melted in sickness. All the glory derived from plantations of trees and the souls of the inhabitants of those forests will be consumed by this fire. Is.10:19 And the shear remnant eitz branch (of a tree) of his forest, will be few, so that a child might record them. Sadly the remnant branch of Israel will be few. So few that a young child could record their number. This is a heart breaking message that weighs down the heart of the prophet with grief and mourning over his people. Is.10:20 And it has come to pass be’yom in that day ha-hu that he not yosef added to: od a perpetual shear remnant of Yisrael Israel will escape, beit Yaakov the house of Jacob will no longer trust on the one striking him and will trust on HaShem (YHVH: Mercy) kedosh holy One of Yisrael Israel be-emet in the truth. In this section from verse 20-22 the Hebrew shear (Remnant) is used four times, either in combination with Israel (v.20) or with Jacob (v.21), and once in regard to the survivors of the house of Jacob: emphasizing the physical nature of her survival. Isaiah uses the term Shear-yashub (Remnant returns) twice: this is the name of Isaiah’s first born son. What is clear from the use of Israel and Jacob, is that the remnant will be of the fullness of Israel and not of Judah alone. Is.10:21 The shear remnant will shuva return, the remnant of Yaakov Jacob (All Israel) to El Gibor God Almighty. El Gibor is the name which the Messiah is called in Isaiah 9:6. The corresponding name Kadosh Yisrael (Holy One of Israel) is used in verse 20. The remnant shall return to El Gibor the Father and through El Gibor the Son, Who is also called Kadosh Yisrael. Is.10:22 For having become Your people Yisrael Israel, like the sand of the sea, a shear remnant will yashuv return, the destruction that cut will be rinsed, washed, overflowing with tzedakah righteousness. Sadly, though Israel had become like the sand of the sea, only a remnant would return. It is this remnant that Rav Shaul refers to in Romans 11:26. The nation that was once disciplined harshly will be washed clean with overflowing righteousness. This is a description of the shed blood of the Mashiyach (Messiah) and its cleansing and restorative power. Israel’s remnant will be tevilah immersed and cleansed in the mikveh gathering waters of her Messiah King. Is.10:23 For the full end and decree of Adonai HaShem (YHVH: Mercy) Tzevaot of heavens armies will be accomplished in the midst of all ha-aretz the land. It is true that all the earth will hear of these things, however, it is the Land of Israel that is being referred to here. Israel is the subject of both the disciplining and redemption prophesied. Thus it is in Eretz Yisrael (The land of Israel) that these events will be seen, and it is from the land of Israel that this redemptive message will go out into all the earth. Is.10:24 Therefore says Adonai HaShem (YHVH: Mercy) Tzevaot of heavens armies “Don’t be afraid amiy My people dwelling in Tziyon Zion (Parched land), of Ashur (a step) be’sheivet in his rod striking and his staff lifted up against you in like manner to Mitzrayim (double distress) Egypt. In comforting His people (amiy: My people) Hashem reminds them that the Egyptians were equally fierce and oppressive, however, HaShem silenced them and freed His chosen people Israel. He would also do the same for them before the face of the Assyrian army. Is.10:25 For continuing only a small amount, will cease all My anger and the aphiy flaring of My nostril on their destruction. With regard to the greater passage of time HaShem’s anger and disciplining against Israel will be for only a short period. Is.10:26 And awakening upon him, HaShem (YHVH: Mercy) Tzevaot of heavens armies will bring a scourge for him like that of the slaughter of Midiyan (strife) at the cliff of Oreiv (raven), umateihu and His staff upon ha-yam the sea, so He will lift it up as be-derek in the path of Mitzrayim (double distress) Egypt. This is now the second time that the prophet has referenced the defeat of Midian at the hand of God through Gideon and his three hundred men (Judges 7:16-25). This places emphasis on the fact that the 300 men of Gideon were like the remnant of Israel: completely reliant on God in order to have victory over their enemies and become reunited as a nation drawn together through the fire born of God’s Light. Added to this is an allusion to Egypt’s demise at the Red Sea. Where by God’s hand Moses performed a great miracle of deliverance as a pre-figure of the coming Messiah. Thus Assyria is to be doubly defeated, a two stage path to utter desolation 1.) 612 BCE 2.) 609 BCE. The Assyrian rod of oppression will be silence with the staff of God’s redemption. Is.10:27 And it has come to pass in that day, that He will turn aside his burden from upon your shoulder and his yoke from upon your neck, ve-chubal and will bind, make a pledge mip’neiy from My face shamen oil, anointing. The burden of God’s discipline will be lifted at the appropriate time and in its place an easy binding (marriage) and pledge will produce an intimate relationship between God and Israel. Thus it will be from the countenance of God’s face that the oil of His Spirit will be poured out on a redeemed people. Is.10:28 He is come upon Ayat (heap of ruins), to pass over in Migron (precipice), to Mikhmash (hidden) to muster the keilayv implement (for war, hunting). Is.10:29 They have passed over the ford to Geva (Gibeah, hill) for lodging: trembling ha-Ramah (height), Givat (hill) of Shaul (inquirer, desire) has fled. Is.10:30 Lift up your voice daughter of Galeem (springs) cause it to be heard in Layish (lion), poor, afflicted Anatot (answers). Is.10:31 Madmenah (dung hill) is removed, those dwelling in Gebiym (cisterns) take refuge. The prophet now speaks of the progression of conquest in a figurative way that denotes the conquest of the entire land of Judah beginning with the uppermost city Ayat. In reality Sennacherib approached Jerusalem from the south in 701 BCE having taken the fortress of Lachish and numerous other fortified locals. None the less, the prophet’s intention here is to show the all-encompassing nature of the Lord’s disciplining of Judah and not the literal progression of the invading force. Ayat was about 68 kilometers northeast of Jerusalem and was the first city within Judah’s borders. Is.10:32 Od going round perpetually, ha-yom the day at Nob (fruit, a high place): he will shake his hand against the mountain of the daughter of Tziyon Zion (parched land), gevat (hill) of Yerushalayim (Flood of peace). Nob, a hillside town north of Jerusalem, within sight of the holy city is the final stop on the approach to Jerusalem. It’s at this point of impending doom that HaShem Tzevaot intervenes to deliver Jerusalem from the Assyrian army that shakes its fist against the Holy Mountain of God. It is for the sake of His own great Name that HaShem allows the Assyrian to go no further. Is.10:33 Hineh Behold, now, see! Ha-Adon the lord HaShem (YHVH: Mercy) Tzevaot of heavens armies going to war, shall cut the purah ornamental branch with awful terror: and high ones of stature shall be chopped down, and the haughty shall be brought low. The Hebrew Hineh calls the reader to pay careful attention. The threefold title Ha-Adon HaShem Tzevaot denotes absolute sovereignty over all things. The Hebrew text utterly renounces the pride of the Assyrian blasphemer. He is nothing more than an ornamental branch and in recompense for the vile cutting he has perpetuated against the people of God he will receive a cutting of terror, being chopped down and brought so low as to be completely annihilated. Is.10:34 He will strike the thicket of the forest with iron: ve-ha-levanon and the Lebanon (witness) before a majestic one, will be cast down. The Lebanon, known for its mighty cedars is used figuratively to describe the Assyrian army. Just as cedars are cut down, so too the Assyrian army. Some Jewish commentators understand the phrase “a majestic One” to refer to the Malakh YHVH (Angel of HaShem) Who destroyed the armies of Sennacherib at the walls of Jerusalem. “Then the Malakh HaShem (YHVH: Mercy) Messenger of the LORD went forth, and struck a hundred and eighty five thousand in the camp of the Assyrians: and when they arose early in the morning, behold, all the corpses of the slain.” -Isaiah 37:36 © Yaakov Brown 2017 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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