Philosophy over thinks itself into oblivion and theology presumes to illuminate hidden things: both are the constructs of human wisdom. In our search for the profound we have become enamoured by our own counsel and have manifested dark deeds. We think ourselves unseen and unknown but we are seen, we are known. Introduction:
This chapter collects three distinct poetic warnings concerning Jerusalem, Judah and her inhabitants, each section describing a people worthy of punishment and each one ultimately prophesying salvation for Judah. Each section of chapter 29 describes Judah in a unique way:
Against this is the description of God’s character, revealed in three unique ways as a response to the identity, stubbornness and unworthiness of His people:
Therefore:
Isa 29:1 Oy Grief, hope, heart wrenching woe, Ariyeil (Piercing Lion [image of a lion] gatherer of God or hearth of God), Ariyeil, the city encampment of David (Beloved) [the city David besieged]! Consuming year upon year chagiym festivals, [Regaliym, Aliyot], (going up feasts), festival sacrifices as they come around [are killed, cut off]. Ariyeil is a poetic name for Jerusalem, the city of David. This is qualified by the phrase “city encampment of David” and by the text of Ezekiel 43:15-16, where the prophet uses the Hebrew words Harel and Ariyeil to describe the Temple Mount and the Altar of sacrifice in Jerusalem within the context of restoration. Ezekiel figuratively calls the altar of burnt sacrifice Ariyeil “Lion of God”. Ariyeil is used to describe the altar because of the continuity between the devouring lion and the devouring fire upon the altar. This has great prophetic significance with regard to the use of figurative language in the scroll of Isaiah. In the previous chapter Isaiah uses the personification of the even stone to depict the coming Messiah, now he illuminates the difference between a false altar/Messiah and the legitimate altar/Messiah. The altar that sheds the blood of animals in idolatrous syncretism will be replaced by the altar on which eternal atonement will be made for Judah, Benjamin and all the house of Israel. It is right then that we understand the connection between the altar, the Temple mount, the Lion of God, and our King Messiah Yeshua, the Lion of Judah. The Targum of Yonatan also understands the name Ariyeil to refer to the altar of burnt offerings in Jerusalem: “Woe, altar, altar, which was built in the city where David dwelt;” Ariyeil is a contraction made up of Ariy (lion, or image of a lion, gatherer of food) and El (God, gods, judges). The association of the lion with the tribe of Judah stems from the blessing of Joseph over Judah in Genesis 49:9. The Hebrew root arah, meaning to pluck, gather, pierce, is the basis for the word Ariy, lion, gatherer. In one sense Ariyeil means “a picture of the Lion, gatherer of God”: thus in this context it is a representation of the Lion of Judah Who is yet to come. This understanding invokes an even greater sense of woe because the city and her people bear the name of HaShem’s Messiah and thus represent His character, and yet they have lived in a way that dishonours and misrepresents the character of God and His Messiah. The alternate reading, “The city David besieged” is a reference to David’s victory over the heathen Jebusites whom he conquered in c.1010 BCE (BC) [2 Samuel 5; 1 Chronicles 11]. The final clause “festival sacrifices come around [are killed, cut off].” Can be understood to mean either that the festival sacrifices will continue right up until Jerusalem comes under siege or that the festival sacrifices will cease completely. “the festivities will cease” -Targum Yonatan (2nd Century CE) Isa 29:2 And yet I will constrain, distress Ariyeil (Piercing Lion [image of a lion] gatherer of God or hearth of God), and there will be mourning and sorrow: and she shall become to Me Ariyeil (Piercing Lion [image of a lion] gatherer of God or hearth of God). "and I will distress the city where the altar is, and it shall be desolate and empty; and it shall be surrounded before me with the blood of the slain, as the altar is surrounded with the blood of the holy sacrifices on a solemn feast day all around;'' -Targum Yonatan (2nd Century CE) Historically speaking this distress came in 701 BCE with the siege of Jerusalem by the Assyrians. It could also be suggested that this prophecy has been fulfilled over and over again throughout Israel’s history, and that it is yet to be fully filled. This verse encapsulates the very essence of the Gospel (Good News) of God. God disciplines the ones He loves (Proverbs 3:12; Hebrews 12:6). Thus, the verse begins with distress being brought against the prideful people that bear God’s name and are witness to His altar of blood covering. The people respond in the appropriate way in repentance, mourning and sorrow over their sin, and as a result they return to God and become a true representation of His love for humanity. The false altar becomes a true altar, and the one who gathered idolatries becomes a gatherer of men. She shall become to me a gathering lion of God and a keeper of the altar of salvation. Isa 29:3 And I will camp against you surrounding you, and will lay siege against you with a mountain, and I will raise siege-works against you. Notice that God Himself will camp against Jerusalem. This is of course in reference to the siege of the Assyrians, who are described figuratively as a mountain, meaning that they will appear to be an unconquerable foe raising walls against Jerusalem’s walls. It can also be applied to the final Roman siege of Jerusalem which occurred at a much later date: its final fulfillment is still yet future. In a spiritual sense it is God Himself who comes against Jerusalem in order to discipline her for her own good. Isa 29:4 And you will be brought down, speaking from the ground, and dust will meet your mouth’s utterances, and it has come to pass that like the keov water skin (one who evokes the dead), your voice will be a dusty utterance, nothing more than a gurgling whisper. This verse is rich with Hebrew cultural idiom and metaphor which makes it difficult for the English mind. It begins with a metaphor of humility. The proud are brought so low that their speech is hampered by the dust in their mouths. The Hebrew ov meaning “water skin” is sometimes used figuratively to describe the hollow mumbling of a medium who consults the dead. There is however no mention of dead spirits in the Hebrew. The Hebrew may infer the idea of a familiar spirit, that is a demonic spirit and its mutterings, but no more than that. The many English translations that render this clause as “ghosts from the earth” are at best appeasing superstition and at worst completely misleading the reader. Isaiah has used similar language in the past (Isaiah 8:19). The humility described here refers specifically to the submissive language of Hezekiah to Sennacherib, and his messengers (2 Kings 18:14). Isa 29:5 And it has come to pass like fine dust are your many strangers, and like chaff that passes away will be the many terrifying ones: and it has come to pass in an instant, suddenly. Once again the text prophecies the coming Assyrian siege and subsequently the many sieges of Jerusalem throughout the ages, culminating in the final siege of Revelation. The sudden destruction of the Assyrian army by the Malakh HaShem Angel of the Lord during its siege of Jerusalem is recorded in 2 Kings 19:35. We note however that the siege will cease in an instant at the visitation of HaShem, and the enemies of Hashem and His people will be blown away like the dust or the worthless chaff which is removed from the grain at harvest time. While this image alludes to the Assyrian siege it is equally applicable to all of Israel’s historical enemies and to the latter days. Isa 29:6 Beside you will be HaShem (YHVH: Mercy) Tzevaot (of hosts) Who goes to war, with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire. The Malakh Hashem Angel/Messenger of the Lord Himself visited destruction on the Assyrian army: in the latter days He will act against the enemies of God and Israel (ethnic-religious). It is Mercy (YHVH) Who goes to war for Israel’s sake, a mighty storm, quaking the earth, a flame of devouring fire. The storm is the turmoil that God will bring against those who put His people in turmoil, and the devouring flame is the righteous judgement of God upon the wicked. Isa 29:7 And it has come to pass that the multitude of all the nations that fight against Ariyeil (Piercing Lion [image of a lion] gatherer of God or hearth of God), all the siege works and those who fight against her, and that distress her, shall be like a dream, a night vision. The Assyrian army was dealt with overnight as if Israel had only dreamed of the siege (2 Kings 19:35). Those that fight against redeemed Israel (ethnic-religious: the gathering lion of God) will be gone in an instant as if they had been nothing more than a dream or a passing vision. Thus, In Messiah, Israel’s eternal reality will surpass the temporal dream of the sin affected world. Isa 29:8 And it has come to pass like a hungry one who dreams and hinei behold, now he eats but awakens, and naf’shu his soul (existence) is empty: or as when a thirsty man dreams and hinei behold, now, he drinks but he awakens, and, hinei behold, now, he is faint, weary, weak and naf’shu his soul (existence) thirsts: so will the multitude of all the nations be, that fight against Har mount Tziyon (Zion: Parched Land). The nations have always sought the land of Israel, Jerusalem and the Mountain of God to satisfy their lust for power, their hunger for riches and their desire to become gods. However, like a man who dreams he has eaten and awakes hungry, the enemies of God and Israel will be left wanting, and awaken to judgement. This is why the Hebrew text says “so will the multitude of all the nations be, that fight against Har mount Tziyon”. Notice that they have not come against Israel alone but rather they have sought to take the Mount of HaShem, the place where HaShem has placed His Name. This is true today, the mosque of the moon god Allah sits as a desecration atop the Temple Mount, defiling the place where God has Placed His Name. This mosque, and the false religion and nations it represents will one day be torn down and forgotten like a faded dream, and in an instant the Mountain of the Lord will be united with the eternal Jerusalem of the heavens. Isa 29:9 Wait, and be astounded; your eyes smeared over, and blinded: they are drunk, but not with wine; they stagger, but not with strong drink. “Wait” means pause and consider, ready yourselves to be astounded by the work of God. “be astounded” is also a call to wake out of stupor. The poetic Hebrew image of eyes being smeared over has become a prophetic refrain for the people of Judah and Israel. Yeshua counteracted this symbolically when He healed the blind man, spitting into the dirt and making a mud poultice which He smeared over the blind man’s eyes. After the mud washed away in the pool of Siloam (sent) the man began to see, both physically and spiritually (Yochanan 9:5-7). These words continue to be spoken to the people of Judah and Zion. Their drunkenness and staggering is spiritual, they have been given over to their own pursuit of vain religion and idolatry. Isa 29:10 For poured out upon all of you is HaShem’s (YHVH Mercy) Ruach Spirit, Wind of tardeimah deep sleep, trance, and He has closed your eyes: the prophets and your rulers (heads), ha-choziym the seers He has kisah covered, hidden, concealed, overwhelmed. The Targum Yonatan reads: "the prophets, and the Scribes, and the teachers that teach the law.'' Yeshua reminds His hearers: “And Yeshua said, ‘For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.”-John 9:39 The deep hypnotic sleep tardeimah is also born of the work of God’s Spirit in Genesis 2:21; 15:12; 1 Samuel 26:12. It is a state of physical unconsciousness best likened to that of an anaesthetised patient. The title ha-choziym (The Seers) is used in addition to the nevi’iym (Prophets) and rosheiychem (Heads, Rulers), in order to emphasise the blindness that has resulted from the closed eyes of Judah’s secular and spiritual leadership. Israel’s blindness is a temporary act of mercy perpetuated until the fullness of the nations have received God’s Messiah. Make no mistake, Messiah will deliver His people, ethnic-religious and remove their blindness. The day is coming soon when all ethnic-religious Israel will come to faith in Messiah Yeshua and be healed of her blindness and redeemed unto eternal life (Romans 11). Isa 29:11 And it has become to you all chazot visions ke’divreiy of all of the words, essence, of ha-seifer the book that is sealed, which is given to one that yodeia knows, ha-seifer the book to say, “Read this aloud, I plead with you:” and he says, “I’m unable to because it (he) is sealed:” The chazot (visions, seeing) of all the divreiy (From D’var: Word, Essence, Thing, Substance [John 1]) of ha-seifer (The Book), can be understood either to refer to the Torah, which was complete at this point in Israel’s History, or to both the Torah and the words of Israel’s prophets up to this point in Israel’s history, or specifically to the words of Isaiah’s prophecies, which, although they have been spoken aloud in the hearing of the people, have none the less been ignored and are therefore, in a sense sealed up and unfathomable from the perspective of those who are choosing to wilfully reject God’s word spoken by His prophet. The Targum of Yonatan understands the divreiy (words, essence etc.) to refer to Isaiah’s prophecy: ‘And all the prophecy shall be unto you as the words of a sealed book, which if one gives to a man that is learned, saying, "Read this now";' then he shall answer, "I am not able, because it is sealed."’ If “The Book” refers to the Torah, then it is given to one who knows it, and he is instructed to read it aloud, only to discover that he doesn’t comprehend its meaning: thus it is as if it were sealed. The idea of reading the Torah aloud before the people is one that invokes national repentance. The prophet Ezra reads the Torah aloud to the people at a much later date in Israel’s history following her return from exile in Babylon (Nehemiah 8). The priests and teachers of the law among Judah are being asked to warn the people by reading the Torah aloud to them. However, the one who knows (Or should know) the book responds by saying, “I’m unable to because it is sealed”. We know that the Torah was not sealed but made available to Judah and Israel. We also know that Isaiah’s prophecies and indeed the prophecies of all the prophets up to that point had been proclaimed to all the people in order to give them just warning. Therefore, the Hebrew chatum (sealed) must refer to the inability of the learned ones to comprehend both the Torah and the prophets, Isaiah included, and not because the words were literally sealed or inaccessible. A seal or seals usually include an identifying mark of the one who made them. In the case of a king or priest that mark would denote his authority and would act as a sign to those who received the scroll or book. Only those who are approved by the king or priest would be allowed to break the seal or seals. In the present context the rulers, prophets, priests and seers of Israel are unable to open the book because they are not in right relationship with the King of kings HaShem. Isaiah is a messenger, sent to deliver a sealed scroll to Judah, the tribe from which Israel received her kings, however, Judah did not recognize the seals of her God and King and were therefore, unable to open the scroll and receive the warning and the promises that were written within. In many ways this text prefigures the sevenfold sealed scroll of Revelation 5. Though at that later period in history the scroll of Revelation 5 can be seen to contain (at least chronologically speaking) a greater number of prophecies and instructions, being the culmination of the revealed warning and promises, it none the less serves a similar purpose to the sealed scroll of Isaiah 29. What is most important is that there is someone Who is worthy to break the seals, One Who knows the King Hashem intimately and is without sin before Him. This person has been alluded to throughout Isaiah and is further illuminated in the current chapter. He shares the root of His name with Isaiah, in fact, His name is the root from which Isaiah receives his identity. In one sense, given that ha-seifer hu (The Book) is masculine and that the D’var (Word) is a figurative way of referring to the Messiah Yeshua (John 1), we could say that the final clause “I’m unable to because it (he) is sealed:” infers that the one who knows ha-seifer (The Book: Torah, Prophets etc.) is unable to properly understand it because the knowledge of Messiah is sealed up so that it might be revealed at the appropriate time to a repentant remnant. Yeshua experienced this very thing when the religious leaders of His day failed to understand His message, just as the religious leaders of Isaiah’s time failed to understand him. Yeshua responds to the religious leaders (Blind Guides) with the words, “You are in error because you do not know the Tanakh or the power of God!” (Matthew 22:29; Mark 12:24). They knew the Tanakh and believed in the power of God, and yet Yeshua says that they comprehended neither. We must be careful to ensure that we do not find ourselves in the same position. For further study regarding the sealed scroll please follow the link to my article on Revelation 5: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/revelation-5-the-standing-lamb-that-was-slain Isa 29:12 And giving ha-seifer the book to one who doesn’t know, saying, “Read this aloud, I plead with you:” and he says, “I don’t know a book. The plain meaning of the text in verses 11 & 12 conveys the idea that neither the educated nor the uneducated were able to comprehend the words of The Book. From a spiritual perspective, if the book is the Torah, and or the prophecies of Isaiah, the fact that the average uneducated person doesn’t know The Book denotes a failure on the part of Judah’s spiritual and secular leaders to teach the uneducated to read and learn the words of HaShem in all their available forms. Therefore, while each one is accountable for his or her own response to God, spiritual leaders are judged more strictly because they have been given a role in educating others concerning the things of God. Isa 29:13 And speaking Adonay the Lord says, “Because drawing near to Me ha-am the people ha-zeh this one, with mouths and language, speaking glory, but with hearts far removed from me, and their reverence/fear toward me is mitzvat commands that anashiym men teach:” “Wherefore the Lord hath said: Because I am magnified by the mouth of this people, and with their lips they do honour me, but their heart is far from my fear, and their fear towards me is as the commandment of men teaching them:” -Targum Yonatan (2nd Century CE) Yeshua speaks these same words to the generation of Israel in the first century CE. These words are true of every generation of humanity. There will always be those who pay God lip service but are not known to Messiah (in respect to salvation) nor do they know Him. “And answering, He said to them, “Why do you also transgress the commandment of God for the sake of your tradition?” -Matthew 15:3 “Hypocrites! Rightly did Isaiah prophesy about you, saying, ‘This people honours Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men.’” -Matthew 15:7-9 TLV To the Hebrew the heart “levav” is not simply the seat of emotion but rather the centre of the being where all parts of the human existence converge. Therefore, this text is not saying that the people are devoid of an emotional love toward God, rather it is saying that their entire human existence is wilfully numb to Him, relationally, spiritually, physically, mentally and so on. Thus the commandment says, “Love the Lord your God with all your levav core being, heart, and with all your nefesh soul, and with all your meod exceeding strength.” Isa 29:14 Therefore, hineni now, behold, yosif adding, increasing, again I will do a marvellous work among ha-am the people, ha-zeh this one, ha-pelei va-pele a distinguishing act, difficult to understand, and a wonder: for destroyed will be the wisdom of their wise ones, and the discernment of their prudent ones will be hidden, concealed. “Therefore” because you refuse to receive My warning through Torah and the prophets, specifically the words of Isaiah, and because you have chosen blindness over sight and the wisdom of humanity over the wisdom of God. I will give you over to the self-destruction of your human wisdom and true discernment will be hidden from you. “Hineni” Wake up and listen!!! One last plea for repentance. “A marvellous work” A work of God that will astound and leave the people in awe. This work is in one of its fulfilments, seen in the overnight defeat of the Assyrians. However, the prophet has also been speaking of the spiritual redemption of Israel yet future. Thus this marvellous work must also refer to something more, something associated to the Messiah, the stone. “The people, this one” Is Judah and by extension Israel as a whole. “Ha-pelei va pele” is a repetition that denotes a firmly established work. The Hebrew “pele” means, “a wonder, extraordinary, a distinguishing act, an act difficult to understand”. The doubling of this phrase makes the establishment of this act immutable. It is done on earth as it is done in heaven. Whatever this wonderful extraordinary act is, it will expose and destroy the wisdom of humanity and blind the wicked who have claimed to see. Isa 29:15 Oy Grief, hope, heart wrenching woe, unto the ones who seek profound things: from HaShem (YHVH: Mercy) they seek to hide their counsel and have come into dark deeds, and they say, “Who sees us? and who knows us?” The plain meaning as it pertains to the history of the period infers that a powerful group connected to the military and political leadership of Judah were attempting to undermine Hezekiah’s kingship by making secret alliances with Egypt against the Assyrians. They did this in secret knowing that Isaiah and therefore, the Lord, was opposed to their plans. Thus, in a very literal way the prophet’s words describe and expose the true motivation of these leaders of Judah, who think that no one sees them or knows what they are planning. Spiritually speaking the living mashal of the historical figures corresponds to the practices of all who seek to hide their plans from God. The thinking of the one who seeks to hide his sin is twice flawed: it first presumes that God is not omniscient (All knowing), and then believes that if he is not found out he will not be punished. This thinking stems from a world view that stands in judgement of God and His Prophets (Nevi’iym), Writings (Ketuviym) and Instruction (Torah). Those who consider themselves worthy of standing in judgement over Gods Word will, to their dismay, find themselves being judged by it. Philosophy over thinks itself into oblivion and theology presumes to illuminate hidden things: both are the constructs of human wisdom. In our search for the profound we have become enamoured by our own counsel and have manifested dark deeds. We think ourselves unseen and unknown but we are seen, we are known. Isa 29:16 Hafkechem The perversities (turning upside down) you fashion are regarded like a potter's clay: for shall the work say of him that made it, “He didn’t make me?” or shall the thing fashioned say of him that fashioned it, “He had no understanding”? The literal and plain meaning of the Hebrew text of this verse is often misunderstood due to its similarity to the potter/clay references in Isaiah 45 and 64. While Adonay is later described as a Potter and Israel the clay, and while in the latter context of Isaiah this is used comparatively by Rav Shaul (Paul) the apostle in Romans 9:21, it is not the case here. The present use of the potter and clay simile is in regard to the perverse actions of the rebellious people of Judah and not in relationship to God. It is the perversities fashioned by the rebellious people of Judah that are the works/moulded clay. Judah is the potter and in spite of her attempts to hide her wicked deeds (see previous verse), the deeds themselves testify against her. Therefore, the clay in its completed form reflects the character of the potter, who in this case is Judah/Israel. Context is essential. Isa 29:17 Is it not so, that in a very little while, Levanon (witness) will be turned la-carmel into a fruitful orchard, a plantation and a highly esteemed forest? The promise of redemption begins with a counterpoint to the “Upside down” perversion described in the previous verse. HaShem will turn the barrenness of Levanon on its head and cause the lands of Israel’s northern neighbours to flourish like the Carmel (from kerem: vineyard), which was the lush agricultural region by the Mediterranean ocean belonging to Manasseh, one of the sons of the Yosef (HaShem adds) [See. 29:14]. Isa 29:18 Veshamu And hearing, listening, obeying bayom in the day ha-hu that one (the he) the deaf divreiy the words, essence, substance of seifer a book, and out of obscurity, and out of darkness, the eyes of the blind will see. In a day or time period yet future, the deaf (spiritually deaf) of Judah (Israel) will have their ears opened to a book or scroll. This may refer specifically to the scroll of Isaiah and its quotation by Yeshua the Messiah. Or it may be a figure for the Messiah, Yeshua being Ha-D’var the Word, Essence, Substance of God with us. Like the book of the current verse Messiah Yeshua’s life was and is heard by those who were once deaf and has and will bring sight to those who were once blind: for the Jew first, and also for the nations. Isa 29:19 Veyasefu (from Yasaf) Added to the afflicted ba-YHVH in HaShem (Mercy), simchah joy, and the poor among adam humanity bik’dosh in the holiness (set apartness) of Yisrael (overcomes in God) will rejoice [in the Holy One of Israel will rejoice]. This is now the second use of the Hebrew root yasaf “add”. God has firmly established and made immutable the fruitfulness, mercy and joy of His redemptive work. It is to those afflicted in Him that He will add joy, and those who are poor in spirit among all humanity, who have also recognized Him as the Holy One of Israel, will be set apart for rejoicing. There will be no place for those who reject the God of Israel and His chosen people, ethnic-religious. Isa 29:20 Because an end will come to striking terror, and the scornful mouth will be consumed, and all who are awake to wickedness will be cut off: The “striking terror” is the foreign oppressor and the “scornful mouth” is the native Judean cynic. Isa 29:21 Those who condemn a man for a word, and lay a snare for him who judges in the gate, and pervert with emptiness a tzadiyk righteous one. This is a description of injustice, both on an individual level in giving false testimony and on a corporate level at the city gate where the elders of the city sit in judgement. With no evidence the wicked pervert the course of a righteous man’s life. There will be an end to this in Judah and all Israel. In order for Yaakov to be without shame he must first repent. Isa 29:22 Therefore thus says HaShem (YHVH: Mercy), to the house of Yaakov (Follower), Who redeemed Avraham (Father of Many Peoples), concerning the house of Yaakov, “No shame now Yaakov, neither will his face now grow pale.” With great compassion and mercy HaShem speaks of Yaakov’s (Israel’s) redemption. A time, spoken of in both the present and future tense. “No shame now Yaakov” and “Neither will his face grow pale”. The prophet speaks of a time now and yet to come when Jacob (Israel) will be free of foreign oppression and of domestic injustice. Isa 29:23 Because when he sees his children, the work of My hands, in the midst of him, yakedishu (From Kadash: be holy, set apart) they swill sanctify (set apart) My name, vehi-yakedishu and sanctify et Kadosh the Holy One of Yaakov, ve’et Eloheiy and be in awe of the God (Judge) of Yisrael (Overcomes in God). According to the plain meaning of the text he children are the ethnic descendants of Jacob (Israel). They are the work of God’s hands because for all intent and purposes they have miraculously survived their oppressors and the division within their own people. Thus, having witnessed the mercy of God upon their nation, the children of Jacob will stand among their people Israel, and in the midst of the land of Israel and will sanctify, set apart and devotedly worship the Holy One of Israel. Isa 29:24 And he who is known to have erred in spirit will understand, and they that were backbiters (whisperers) shall learn to receive instruction. God will show mercy to the repentant ones who have sinned against Him in spirit and they will understand and return to Him. Likewise, the dissenters among the people of Israel will repent and seek out the instruction of God. © 2018 Yaakov Brown “Trust ye in the Word of the Lord for ever and ever: thus ye shall be saved by the Word, who is the fear of the Lord, the mighty One to eternity.” -Targum Yonatan (approx.. 2nd Century CE) Introduction:
Isaiah 26 is a song of the redeemed people of ethnic-religious Israel. Who, at the time of their individual and national redemption at the end of the age “In the Day”, will reflect on the Lord’s love and protection over them and rejoice; soberly acknowledging that though other lords “adoniym”, have ruled them in their disobedience, a remnant has always sought the one true God of Israel HaShem (YHVH), her King of Mercy. Thus, having received her own Messiah Yeshua, in “The Day” (Last Day: time period) she will rejoice and sing of God’s goodness and judgement against His enemies. NB: This chapter is not, as some foolishly assert, a song of or about, the Church. It is worth noting that the Holy Personal Name of God YHVH, which denotes mercy, is used 12 times in this portion of scripture. A portion that details a song of the redeemed 12 tribes of Israel. A people whom God calls, “Ami” (My people). Isa 26:1 Bayom In the day, that (he) one, singing the song, this one, be’eretz in the land of Yehudah (Judah: Praise): A city of strength to us; yeshuah salvation appointed as a wall and fortress. “At that time they shall sing a new song in the land of the house of Judah: ‘We have a strong city, salvation and mercy shall be established upon her walls.’” -Targum Yonatan (approx.. 2nd Century CE) “Praise HaShem (YHVH). Sing unto HaShem (YHVH) a new song, and praise Him in the congregation of Chasidiym faithful ones.” -Tehillim/Psalms 149:1 “The city of Jerusalem, which was always our strength from time immemorial, the Savior shall place salvation for its walls and its bulwark.” -Rashi “A city of strength” refers to Jerusalem, both earthly and new (now and not yet) [Revelation 21:2]. NB: A bulwark is a smaller wall of defence that precedes the main city walls. Iben Ezra notes that this city is Jerusalem, and that Jerusalem is strength to “us”, that is, to Israel (religious, ethnic, empirical). He further states that “God will appoint salvation.” Jerusalem, the meaning of which is “Flood/downpour of Peace”, is our present strength and our future hope. It is our present strength because in Messiah Yeshua we receive the flood of Peace that comes with the seal of His redemptive sacrifice and resurrection. This peace is imparted to us through the Spirit of the Father and the Son, the Ruach HaKodesh (Holy Spirit). Jerusalem is also our future hope because we are currently bound to time and space. We look to the New Jerusalem (Revelation 21:2), something the writers of the Targum also looked toward. That Jerusalem is prepared for us outside of time and space and will descend at the coming of the Messiah. God has appointed our salvation (yeshuah) in Himself. His name is Yeshua, and He is the King Messiah of Israel. Isa 26:2 Open His gates, ve’yavo and enter in goy a nation tzadik righteous shomeir keeping, guarding, awaiting emuniym faithfulness, trusts, trusting. A city is usually referred to in the feminine, therefore, the opening phrase “Open His gates” is likely a referance to the Lord because the nearest subject is the walls which are also feminine. Thus, it seems that it is the New Jerusalem that is alluded to here, the city whose gates belong to HaShem. This is why the masculine is used. The righteous nation mentioned is none other than redeemed ethnic-religious Israel (redeemed through Yeshua the Messiah). She is pictured here as the nation who guards, keeps, awaits, and carries the emuniym, eternal trust and faithfulness of God. This trust is in the One Who both birthed her and is born of her, that is Yeshua the Messiah. While the more common usage of shomeir is “Guard, keep” etc. Rashi alludes to its use in other parts of Scripture in the sense of “awaiting”: “Shomeir-waiting. Compare Gen 37:11, ‘And his father awaited (shomeir) the matter.’ Similarly Deut. 7:12, ‘And the Lord, your God, shall await (shomeir) the covenant for you.” -Rashi The Rabbeinu Bahya on Shemot (Exodus) 19:6:2 explains that the phrase “goy kadosh” (Holy nation) is possessive and can be rendered as “Nation belonging to the Holy One”. It further states that a similar construction is used in Isaiah 26:2, “goy tzadek” (Nation belonging to the Righteous One). It explains that these constructions are in reference to ethnic-religious Israel’s role in the Olam Haba (world to come), whereas the construction “mamlechet kohaniym” (Kingdom of Priests [Exodus 19:6:2]) represents Israel’s role in the Olam Hazeh (present world). Iben Ezra, says that “The gates of that city should only be opened for righteous people”. We know that no one is truly righteous but God, and that it is only through God the Son that we can be made righteous. Therefore, those who are made righteous through Messiah, both Jew and Gentile, will enter this city; which is the New Jerusalem. Isa 26:3 Yitzer forming, purposing samukh rest titzor to watch over him in shalom, shalom peace, peace (wholeness, wholeness, immutable peace, peace firmly established, eternal peace), because in Him he batuach firmly places trust, feels secure, safe, without care. “In a perfect heart they shall preserve peace: peace shall be wrought for them, because they have trusted in thy Word.” -Targum Yonatan (approx. 2nd Century CE) Notice that it is God Who forms and purposes rest, and that God’s rest watches over the believer in immutable (perfect and perpetual) peace as a result of the believer responding to God’s love with a continual act of temporal trust (batuach). Temporal meaning, this world is temporal. Thus, we trust in Him daily until we enter the Olam Haba (world to come). The word "perfect" is not in the Hebrew text, rather the text says, "shalom, shalom (peace, peace)". This doubling of the word shalom denotes the fact that peace has been firmly established for those who trust (betach) in HaShem. This peace is immutable and corresponds to the eternal trust/faith (emunah) received by those who act in perpetual temporal trust (betach) as a response to God’s redemptive offer of eternal life through His Son Yeshua. Isa 26:4 Bitchu His trust, Ba’YHVH is in HaShem (Mercy) adeiy-ad beyond perpetuity (for ever and ever); for beYH in Yah (YHVH: Mercy) HaShem (YHVH: Mercy), tzur is rock, cliff face, olamiym everlasting, worlds perpetual. “Trust ye in the Word of the Lord for ever and ever: thus ye shall be saved by the Word, who is the fear of the Lord, the mighty One to eternity.” -Targum Yonatan (approx.. 2nd Century CE) Note that the Targum Yonatan ( an ancient non-messianic paraphrase) alludes to the fact that the Word of the Lord is the One Who saves. Compare Yochanan (John) chapter 1. The fact that the Holy personal name of God is used three times in this verse is significant given that it is a verse which explains the kind of temporal trust action that leads to eternal security in God. We read that HaShem is like a “rock, cliff face”, which is a metaphor for immovable strength. and he has been the Rock of His people ethnic-religious Israel in olam hazeh this world, and in ha-olam haba the world to come. The Talmud explains that “He that trusts in HaShem has a refuge in this world, and in the world to come.” [Talmud. Bab. Menachot. Fol. 29. 2.] Isa 26:5 For He has brought down them that dwell on high, the lofty city: He lays it low, He lays it low even to the ground; He brings it even to the dust. Here, the proud and lofty city is alluded to in contrast to the city of God where the righteous will dwell. The lofty city is a figure for the seat of Satan’s temporal power on earth, that is Babylon. In a wider sense it refers to any city that rejects God and His people. Rashi compares the lofty city with Tyre and Rome, a city which later Jewish commentators see as a subsequent manifestation of Babylon. Iben Ezra says that “Them that dwell on high, etc. This refers to the heathens.” And adds that “He will continually lay it low.” Speaking of Babylon in the previous chapter Isaiah says, “And the high place of your fortress walls He brought down to strike the soil, ground, land until it turned to dust.” In both cases “dust” is a metaphor for death and destruction. Isa 26:6 The foot shall tread it down; the feet of the poor, and the steps of the lowly. Kimchi explains that these are the poor of Israel. Therefore, this follows the theme of the previous chapter and Israel ruling over those who had oppressed her. “He will bring it so low, that it will be trodden not by the foot of the noble but by that of the poor.” – Iben Ezra Yarchi interprets the “feet of the poor” as referring to the feet of the King Messiah, according to Zechariah: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your King comes to you: He is just, and having salvation; lowly, and riding upon a donkey, and upon a colt the foal of a donkey.” -Zechariah 9:9 Isa 26:7 Orakh A path la’tzadik to the righteous: meiyoshariym upright ones, a straight magal track, entrenchment tzadik a righteous tepaleis balance, justice, ponderance, weighing. “The paths of the righteous are right: thou wilt establish the works of the ways of the just.” -Targum Yonatan (approx.. 2nd Century CE) “They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.” -Jeremiah 31:9 Once again the prophet refers to righteous redeemed Israel (ethnic, religious, empirical). When compared to the words of Jeremiah we see that the Lord entrenches the paths of the righteous in living waters that flow toward the goal He has set for them. In Him the path of the righteous leads to a merciful judgement that weighs love on the scales of justice and finds in favour of the redeemed. His path is clear and straight, there is no wavering in it. Isa 26:8 Indeed, in the path of Your judgments, justice HaShem (YHVH: Mercy), kiveynucha we hope expectantly, waiting; for Your name, for Your remembering, ta’avat is the desire, longing of our nafesh entire being (Soul). “He shows His Word unto Jacob, his statutes and his judgments unto Israel.” -Tehillim/Psalms 147:19 We note that the individual (Yaakov: follower) who seeks redemption is shown the Word (D’var: Yeshua) of the Lord, and that the corporate body born of the follower (Yaakov) and named for her salvation, that is Israel (Yisra-overcome El-in God/the Judge), is guided by His ordinance and right judgements. Many misunderstand the Hebrew word “nefesh” (soul). While it can refer to that which is eternal in every created living being, it also encompasses the mechanisms and material elements of the body and its functioning within this world. Therefore, it is better to translate nafesh as “entire being”, meaning, from conception unto eternity. Note that it is in the path of God’s ordered guidelines and His manifest justice that the faithful place their hope, and not in the temporal and flawed justice and rules of humanity. Not only does the servant of God hope in His justice and instruction, the servant also waits patiently and expectantly for the fullness of God’s justice. Waiting expectantly for the Holy Name of Mercy YHVH and remembering His attributes. This is the unquenchable desire and longing of the entire being of the faithful servant of HaShem. Isa 26:9 Nafshi My entire self (Soul) iviytiycha desires, sighs, wants, longs for You balaylah in the night; indeed, ruachi my spirit, breath within me ashacharecha diligently, earnestly seeks for you early, because when Your judgments, justice are laaretz in the land/earth, tzedek righteousness Lamdu is learned by he who dwells in the teiveil world. While the Hebrew words “nefesh” and “ruach” are associated with all living creatures, the convergence of the two is unique within the human being and is referred to in Hebrew as “neshamah” (breath, spirit, panting of flesh, soul and spirit as one). The divisions of soul and spirit in the present text should not lead us to conclude a disunity within the soul as a complete entity. The purpose of the distinction is to reveal the unique and intimate nature of humanity in relationship to the Creator God. Animals and plant life do not share the neshamah of humanity, rather they are created to be cared for by humanity as an expression of humanity’s likeness to the Creator Who is the singular uncreated relational being. “My soul longs for You at night” is both literal and figurative. Israel, both as individuals and as a redeemed nation long for God at night time. In addition, the night can refer to a state of captivity and distress (Yarchi). Therefore, we can read “My soul longs for You when I am in captivity”. “My spirit within me earnestly seeks for You early” is again both literal and figurative. Literal in the sense of morning prayer (Sacharit) and figurative in the sense of rejoicing in freedom from captivity, symbolized by the breaking of dawn and the morning light. Thus, with all of his being both soul and spirit the faithful servant of HaShem seeks Him “evening and morning” according to the pattern of creation (Compare Genesis 1). “When Your judgments, justice are laaretz in the land, tzedek righteousness is learned by he who dwells in the world.” In other words, “When the righteousness of God dwells in the hearts and lives of redeemed Israel in the land of Israel, the other nations witness it and learn to fear, honour and worship the God of Israel. The Hebrew teiveil refers to the inhabited parts of the earth. Isa 26:10 Yuchan Though grace, unmerited favour is shown to the wicked, yet he refuses to learn righteousness; in the land of nechokhot straightness he acts wrongfully, and refuses to see the majesty of HaShem (YHVH: Mercy). This verse while speaking specifically of the wicked who act shamefully against the land and people of Israel and her God, also applies to the wicked at large. God does not send wicked people to eternal punishment, rather, due to their own self worship and stubborn refusal of God’s love, they are left with no other destination. Therefore, although they are shown and offered grace they refuse it and spit on the goodness of God in order to promote themselves. God’s majesty is seen throughout creation, but they refuse to see it. The Jewish commentator Yarchi interprets the “land of straightness” as Jerusalem, and the temple, and sees the wrongful acts as being perpetrated by Israel’s enemies, who spoil, plunder, and destroy the holy hill. The Talmud (T. Bab. Megilla, fol. 6. 1.) interprets the wicked as being Esau, who is a figure for the Romans, the destroyers of Jerusalem and the land of Israel in the latter part of the first century CE/AD. Isa 26:11 HaShem (YHVH: Mercy), Your hand is lifted up, and yet they don’t see: but they will be put to shame when they see Your zeal for the people; indeed, fire will devour, burn up, consume Your, enemies. “O Lord, when thou shalt be revealed in thy power to do good to them that fear thee, there will be no light to the enemies of thy people: the wicked shall see it, and shall be confounded. The vengeance of thy people shall cover them; yea, fire shall consume thy enemies.” -Targum Yonatan (approx.. 2nd Century CE) In the latter days fire will come from God’s prophets and consume His enemies: “And if any man will hurt them, fire will proceed out of their mouth, and devour their enemies: and if any man will hurt them, he must in this manner be killed.” -Revelation 11:5 Notice that the enemies of God (the wicked) will be put to shame, when they see God’s zeal for His people Israel (ethnic, religious, empirical). Isa 26:12 HaShem (YHVH: Mercy), You will establish shalom peace for us; for You have also made all our works (deeds) in us. All that has, is, and will be done in Israel, has been purposed by the hand of God for His glory and her established peace. In other words, “You have always done for us that which we did not know how to do.” Isa 26:13 HaShem (YHVH: Mercy) Eloheinu our God (Judge), other adoniym lords besides You have had dominion over us; but by You only will we make mention of Your name. In other words, “We won’t associate Your Name with inferior lords”. The Targum interprets this to refer to the unfaithful Jewish governors who had ruled over Israel. It may also refer to the Assyrians and Babylonians, and can certainly represent any and all anti-Messianic lords and rulers who seek to oppress Israel. It probably does not refer to the worship of the baaliym (husbands, masters, false gods) or else the Hebrew would have been “baaliym” rather than “adoniym”. However, the reason for the choosing of “adoniym” may have been to use a title that encompassed both human and demonic rulers. In which case “baaliym” can be interpreted implicitly. This is less likely though, given the following verse which speaks of the lords being dead, something that is not appointed for demonic entities until the judgement and subsequent eternal punishment. Isa 26:14 They are dead, they will not live; they are deceased, they will not rise: therefore You have visited and destroyed them, and made all remembrance of them to perish. The fact that the lords of the previous verse are dead, will not live, and are deceased; they will not to rise, means that they are wicked human rulers who are destined for the second death of eternal punishment. Thus there will be no remembrance of them and they will perish in the lake of fire alluded to in the Revelation. Additionally, they no longer have power over Israel because she has been redeemed by HaShem and she will give Him glory alone forever. Isa 26:15 You have added increase to the nation, HaShem (YHVH: Mercy), You have added increase to the nation; You are glorified; You have enlarged all the borders of the aretz land. The “Nation” is Israel, who has previously been called “The righteous nation” (Isaiah 26:2). and the borders are of Israel’s aretz land. Once again the repetition denotes the fact that God has firmly established this outcome. Isa 26:16 HaShem (YHVH: Mercy), in distress they have sought You; tzakun they poured out, melted into lachash whispering when Your discipline was upon them. The whispering prayer is of the weak and penitent, the desperate and remorseful. Notice that the distress which Israel had suffered causes her to melt and be poured out, resulting in these whispered prayers of supplication. Isa 26:17 Like a woman with child, that draws near to the time of her delivery, and is in pain and cries out in her pangs; so we have been before You, HaShem (YHVH: Mercy). This is an analogy that denotes great expectation, hope and anticipation on the part of the nation of Israel. Isa 26:18 We have been with child, we have been in pain, we have as it were brought forth wind; we have not accomplished any yeshuot salvation in the aretz land/earth; neither have the inhabitants of the world fallen. Israel had thought herself pregnant with the hope of a redemption born of her own piety, only to find that her own piety was nothing but flatulence. What she thought to be her deliverance was nothing more than worthless air devoid of salvation. She was not able to obtain salvation in her own land, nor were those in the inhabited world able to obtain salvation. All have sinned and fallen short of the glory of God (Romans 3:23). Salvation cannot be accomplished by human beings, it must be received. No effort on our part will bring about redemption, but God Himself will redeem (Just as the Passover Haggadah proclaims, “I have redeemed you: I Myself, and no other!” Isa 26:19 Your dead will live; my dead body will arise. Awake and sing, you that dwell in the dust; for your tal dew (night mist) is oraot lights, talecha your night mist, vearetz and the land/earth will cast forth the dead. This is one of the places in Scripture from which the Jewish belief in the resurrection is proved; a belief that predates Hellenistic thought by at least 400 years. This verse is also applied to the times of the Messiah, and to the resurrection in His days (Talmud. Bab. Sanhedrin, fol. 90. 2, & Cetubot, fol. 111. 1. Midrash Kohelet, fol. 62. 3. Targum in loc.). “Your dead will live” is an allusion to the resurrection of the righteous and specifically to the resurrection of the righteous of Israel. “My dead body will arise” is firstly a personal testimony of the prophet himself and secondly the prophetic testimony of the Messiah. The first person singular should not be interpreted to refer to multiple people. “Awake and sing, you that dwell in the dust” is a metaphor for the resurrection of the dead. This is a poetic repetition like the couplets of the psalms which seeks to remind the reader that these matters are firmly established. “for your tal dew (night mist) is oraot lights, talecha your night mist:” This is an allusion to the present glory of God in the convergence of the resurrection. The Shekhinah or k’vod HaShem, a mist or dew of lights that raise the dead. Water (dew) and light are pictured together here as the mechanisms for bringing forth the plant that grows from that which had perished. As Rav Shaul says: “For the perishable must clothe itself with the imperishable, and the mortal with immortality.” – 1 Corinthians 15:53 Isa 26:20 Come, ami My people, enter into your innermost chambers, and shut your doors: hide yourself for a little moment, until the za’am indignation, rage, has passed over. HaShem now speaks gently to His beloved chosen people Israel (ethnic, religious, empirical), saying, “Ami” (My people). Israel is being asked to do as she did during the plague of the firstborn in Egypt, “enter into your innermost chambers, and shut your doors: hide yourself for a little moment, until the za’am indignation, rage, has passed over.” The indignation and rage are that of HaShem against the wicked. Therefore, He once again hides Israel “in the cleft of the Rock” as it were. This concerns the latter days and a time when HaShem will once again shield Israel, this time as a redeemed nation through Yeshua the King Messiah. Hashem’s messenger (Angel) will once again pass over and see the blood of the Pesach Lamb (Yeshua) on the doorframes of the houses of Israel and she will be spared while her enemies and those who have hated HaShem will suffer His rage. “At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people—everyone whose name is found written in the book—will be delivered.” -Daniel 12:1(NIV) Isa 26:21 For, behold, HaShem (YHVH: Mercy) comes forth out of His place to punish the inhabitants of ha-aretz the land/earth for their iniquity: ha-aretz the land/earth also shall reveal her blood, and will cover her slain no more. "and the earth shall reveal the innocent blood that is shed on it, and shall no more cover her slain.” -Targum Yonatan (approx.. 2nd Century CE) “For, behold, the Lord comes forth out of His place, and will come down, and tread upon the high places of the earth.” -Micah 1:3 God, being omnipresent, is everywhere, however, the Hebrew text uses picture language to convey a sense of God’s immutable authority over all things, thus, He comes forth from the heavens, out of His dwelling place, His throne, and descends to the highest places of the earth, showing them to be figuratively, far beneath His heights. Thus, He justly punishes iniquity. At the coming of God in power at the end of the age, the land will reveal all the innocent blood shed from the blood of Abel to the last of the martyrs, that is those who have died “Kadosh Hashem” sanctifying the Holy Name. “And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.” -Revelation 18:24 “When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice, ‘How long, Sovereign Lord, holy and true, until You judge the inhabitants of the earth and avenge our blood?’ Then each of them was given a white robe, and they were told to wait a little longer, until the full number of their fellow servants, their brothers and sister, were killed just as they had been.” -Revelation 6:9-11 How long, Sovereign Lord of Mercy? © 2018 Yaakov Brown Introduction:
The context for the following song of praise and gratitude is twofold. First, it follows on the heels of God’s promise to deliver and return the tribes of Israel a second time (Isaiah 11:11). The previous chapter concludes with Israel being returned to her God and her land after suffering exile and bondage among the nations. Second, this deliverance is likened to Israel’s former redemption from physical bondage and slavery in Egypt. It is equally clear from the text of Isaiah 11 that Israel will be delivered from spiritual bondage and idolatry. As in the case of her deliverance from Egypt, Israel will offer a song of praise and gratitude to God. In fact there are a number of parallels to be drawn between the song of Exodus 15:2-21 and the present text. “Adonai is my strength and song, and He has become my salvation. This is my God, and I will glorify Him, my father’s God, and I will exalt Him. Adonai is a warrior—Adonai is His Name! Pharaoh’s chariots and his army He has hurled into the sea, and his chosen captains have sunk into the Sea of Reeds. The deeps cover them. They sank to the depths like a stone. Your right hand, Adonai, is glorious in power. Your right hand, Adonai, dashes the enemy to pieces. In the greatness of Your excellency You overthrow those who resist You. You send forth Your wrath—it consumes them as stubble. With the blast of Your nostrils the waters piled up. The floods stood upright as a heap. The deeps became firm ground in the heart of the sea. The enemy said, “I will pursue, I will overtake, I will divide the spoil. My lust shall gorge on them! I will draw my sword—my hand will destroy them.” You blew with Your wind, the sea covered them. They sank like lead in the mighty waters. Who is like You, Adonai, among the gods? Who is like You, glorious in holiness, awesome in praises, doing wonders? You stretched out Your right hand, the earth swallowed them. You in Your lovingkindness led the people You have redeemed. You guided them in Your strength to Your holy habitation. When the peoples hear, they will tremble—anguish will seize the inhabitants of Philistia. Then the chiefs of Edom are terrified. Trembling grips Moab’s mighty men. All of Canaan’s inhabitants will melt away. Terror and dread will fall on them. By the greatness of Your arm they become still as a stone, till Your people cross over, Adonai, till the people whom You purchased cross over. You bring them in, and plant them in the mountain of Your inheritance, the place, Adonai, that You have made for Yourself to dwell in—the Sanctuary, Adonai, which Your hands have prepared. Adonai will reign forever and ever! For Pharaoh’s horses with his chariots and his horsemen went into the sea, but Adonai brought the waters of the sea back over them. Yet Bnei-Yisrael walked in the midst of the sea on dry ground. Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women went out after her with tambourines and with dancing, as Miriam sang to them: Sing to Adonai, for He is highly exalted! The horse and its rider He has thrown into the sea!” –Shemot (Exodus) 15:2-21 Parallels between Exodus 15 and Isaiah 12:
TEXT: Isa 12:1 And you will say bayom in/on/with the day ha-hu (Literally: the he [Yom being masculine]) that one: “Odecha I will give thanks (throw, confess) to You, HaShem (YHVH: Mercy), for though You were angry with me, You turned away aph’cha Your flaring nostril, ute’nachameiniy and You comfort me. In, on and with the day, on that specific day, you will say, “I confess my sin and give thanks to You Merciful God, for though you were justified in Your anger toward me, You have turned away your fierce, nostril flaring expression of anger and now You comfort me. "And you shall say at that time, ‘I will confess before the Lord; because I have sinned before You, Your anger is upon me; but when I am turned to the Torah, Your anger will turn from me, and You will have mercy on me;'' -1st Century Targum “And you shall say”. The second person refers to returned Israel. It is as a returned, united and repentant nation that Israel will offer these words and songs. Odecha “Give thanks to you” or, “confess to you”. Both are valid translations and both play a central role in returning to God by accepting His offer of redemption. “I will give thanks”. This first person phrasing reveals the personal nature of Israel’s deliverance both corporate and individual. “No one comes to the Father except through Me” –Yeshua the King Messiah The various allusions to “saying” and “singing” throughout Isaiah 12 are an emulation of the song of Israel pursuant to her deliverance through the Red Sea. This is in keeping with the summation of the previous chapter. Bayom (In the day), is a reference to the day when Israel will for a second time be delivered: as recorded in the previous chapter. It is a day that will begin with the physical return and deliverance of the Jewish people from their bondage under the nations of the earth, and will culminate in deliverance from their bondage to sin: the redemption of the entire remnant of the ethnic religious Jewish people unto life everlasting. In one sense it is the figurative day that began with Messiah’s birth into time and space. In another sense it is a twenty four our day yet future, and the beginning of an age yet to come. Isa 12:2 Hinei Now, Behold, El (God: Judge) is yeshuatiy my salvation! I will evtach trust and will not be ephchad afraid. For oziy my strength vezimrat and my song (first fruit) is Yah (God: Merciful) HaShem (YHVH: Mercy). He also has become liy’shuah my salvation.” Now, behold, pay attention, Judgement Himself is my Yeshua! I will trust and not be terrified. For my strength and my song, my first fruit is Mercy the Merciful Personal Name. He also has been, is being and will be my Yeshua. "Behold, in the Word of God my salvation I trust, and shall not be moved:'' -1st Century Targum The word yeshuah (Salvation) appears three times in verses 2 to 3 and is the central theme of the entire chapter. It is no coincidence that Messiah Yeshua is named according to this Hebrew root. Therefore, the use of the word yeshuah in the present text is a remez (hint) of deeper meaning and a sod (mystery) of great significance: while also being a drash (comparative) teaching that invokes a halakhic (the way we walk) principal concerning strength and song in HaShem. One could read Yeshua’s name in every instance where yeshuah occurs in these verses. Through His messenger HaShem commanded Miriyam (Mary) to call her baby boy Yeshua: “You shall call His name Yeshua, for He shall save His people from their sins” –Mattitiyahu 1:21b It is important to note that while Israel is to share the good news of salvation with the nations according to her mandate to be “A light to the goyim” (Isaiah 49:6), it is none the less glaringly obvious from the text of Matthew, that Yeshua has come to save His own people ethnic, religious, empirical Israel. This is important because Matthew 1:21b is alluding to the present chapter of Isaiah by issuing the instruction for the naming of the Messiah. “I was sent only to the lost sheep of Israel” –Yeshua (Mattitiyahu) Matthew 15:24 The order of strength and song is important. Israel’s song is a response to God’s strengthening of her. He is the subject of both her strength and song. In another sense He has given her strength to sing and a song to strengthen her. The Hebrew zimrat (song) denotes pruning and the giving of choice fruit (First fruits). See my commentary on verse 5 for the qualification of these concepts as they apply to the song of Israel in Isaiah 12. Isa 12:3 Ushe’avtem mayim You will draw waters besason in/on/with gladness/ exultation/joy/rejoicing; mima’ay’nei from the springs/eyes/fountains/wells of Ha-Yeshuah The Salvation. You will draw forth waters in, from and with joyous exaltation; from the eyes of the earth, fresh springs and fountains, wells of The Yeshua. The 1st Century Targum likens the wells of the Salvation to a new teaching: "And you shall receive a new doctrine from the chosen, the righteous;'' -1st Century Targum We note that this same Targum views “the Salvation” as being a title for the Branch/Messiah, the chosen and righteous One. Notice that the Hebrew text does not simply say, “Wells of salvation” but rather, “Wells of The Salvation” (Ha-Yeshuah). This is not referring to a temporal saving act but an eternal saving source. It is not salvation in a generic sense but rather the title of a person Who embodies Salvation. This is why the Jewish Sages who wrote the Targum (paraphrase of the first Century CE) compared the wells of the Salvation to the Chosen Righteous One, the King Messiah, who we know to be Yeshua Ha-Mashiach (Jesus the Messiah). Once again the “you” in this verse is Israel (ethnic, religious, empirical), God’s chosen. While the drawing forth of waters from salvation is offered to all, it is first and always firstly offered to Israel alone. Who or what are the waters of the Salvation? “My people have committed two evils: They have forsaken Me—the spring of living water—and they dug their own cisterns—cracked cisterns that hold no water.” – Yermiyahu (Jeremiah) 2:13 TLV ‘Yeshua replied to her, “Everyone who drinks from this water will get thirsty again. But whoever drinks of the water that I will give him shall never be thirsty. The water that I give him will become a fountain of water within him, springing up to eternal life!”’ –Yochanan (John) 4:14 Mayim chayim, living or life giving waters are used throughout Scripture to symbolize the Word (D’var) of God (D’var being used in John 1 to refer to Yeshua Himself as the pre-existent Word of HaShem, in the beginning with God). This is seen in passages such as Isaiah 55:1; Jeremiah 2:13, 17:13; Ezekiel 36:25, John 3:5, 4:14. In the days of Messiah Israel will no longer drink from the idolatrous wells of false gods and humanism but will return to the life giving water of God through Yeshua our King Messiah. Isaiah 12:5 is cited by the sages as confirmation of the ceremony of drawing of water at the feast of Sukkot (Booths); a ceremony practised during the second Temple period which signified the drawing of the Ruach Ha-Kodesh (Holy Spirit) and the outpouring of God’s grace upon Israel both in material and spiritual blessing (T. Bab. Succa, fol. 48. 2. & 50. 2. Bereshit Rabba, sect. 70. fol. 62. 3. T. Hieros. Succa, fol. 55. 1). This drawing of water is figurative: it makes a comparison between the joy experienced by one who has been without water for a long period and the people of Israel, who have been without the spiritual water of God’s Word, grace, blessing etc. Like one who is desperately thirsty, Israel will be sated with water that will become within her a spring that flows eternally. All this through the source of her redemption, the Branch, Yeshua, the King Messiah Who is “The Salvation” and Imanu-El (With us, God). Think for a moment of a time when you were desperately thirsty, perhaps even to the point of passing out from dehydration, and then, in the nick of time, you received water. The first panicked gulps of the cool clean liquid flooded your dry mouth, cascading down your throat, sending a euphoric signal to your nervous system as it was absorbed into the lining of your oesophagus and began to hydrate your body. Your parched lips borrowed a few spilled drops to moisten themselves as you continued to swallow back the life giving fluid without pausing for breath. As your mind began to clear and your body regained strength, you slowed your intake and started to consider what might have happened had you not had access to this water in time. Relief floods your being and unbridled joy and thankfulness overflow from the illuminated countenance of your rehydrated body and soul. Now consider how this physical experience conveys in so many ways the journey of redemption from sin through Yeshua our King Messiah. Try to recall the relief and elation you first experienced as you realised that you had become a recipient of God’s promise to blot out all your sin through His own blood, that is the blood of Imanu-El (God with us), Yeshua. Try to focus on the sense of cleansing and hope filled motivation that began to increase as you studied God’s Word and saw things you had never seen before. Now consider that these living waters born of God through Yeshua, are everlasting. Ask yourself, am I continuing to drink from them? Or, have I forgotten the taste of life and freedom in Messiah? These waters remain available to every follower of Yeshua the King Messiah. They are available to you right now. Drink deeply of the springs of the Salvation Himself. It is certainly no coincidence that “Ushe’avtem mayim” is sung in many observant Jewish homes on the eve of Shabbat prior to Kabbalat Shabbat prayers. As we approach God in order to receive His rest (Shabbat) each week, we are also seeking the means by which we find eternal rest in Him, that is, the mayim chayim living waters of the Salvation, our Messiah Yeshua. Isa 12:4 Va’amartem And with speaking bayom in/on/with the day ha-hu (Literally: the he [Yom being masculine]) that one: “Hodu (Throw, cast, confess) Give thanks to HaShem (YHVH: Mercy). Kiru Proclaim/call/cry out/recite bishmo His Name! Hodiyahu (Hodu [Give thanks, cast throw] + Yada [know, knowledge]) Declare (Publically thank/throw/cast His knowledge, aliylotayu His works/deeds/desire, ba’amiym to (or in) the peoples, so they remember, because nesgav inaccessibly high is His Name. By speaking, in, on and with the day, that specific day, you will say, “Throw, cast and confess your sin and give thanks, casting forth His knowledge, His works, actions and desire, to and in the presence of the tribes of Israel: so that they remember that His Name is inaccessibly high, His flawless character, attributes and Holiness are far above the understanding of humanity. In that day, that day being both the figurative day born of Messiah and the yet future 24 hour day that remains a mystery outside our grasp, redeemed Israel will say to her own people (amyim: tribes), “Confess your sin, give thanks, and cast forth the knowledge of, the testimony of His right actions and of His desire for His tribes”. Amyim is a plural form for peoples or tribes and not nations (goyim). Therefore, while this text may be used as a drash (comparative teaching) concerning the spread of the good news of the Messiah to the nations; in the present context it refers specifically to the peoples (tribes) amyim, that make up the Goy (Nation) of Israel. Isa 12:5 Zamru Sing to Him HaShem (YHVH: Mercy), for geiut majesty/a rising up/swelling/gloriously. Muda’at from knowledge (or Let this be known) zot this (she) in all ha-aretz the land. Sing to Him, the Merciful God, acknowledge His majesty, rising like smoke, an ocean of swelling glory. From Knowledge herself let all the land of Israel partake. Sing to Adonai, for He is highly exalted! The horse and its rider He has thrown into the sea!” –Shemot (Exodus) 15:2-21 The Hebrew Zamru (Sing) shares its root Zamar (prune) with Zimrah/Zimrot (Fruit, first fruits). Ibn Ezra quotes Genesis 43:11 in connection with the present use of Zamru, suggesting that in this context the word sing denotes the giving of first fruits, that is, the very best of the fruit. It is also worth noting that the root Zamar adds the idea of a spiritual pruning process that takes place when we sing of God’s glory. Thus, through redemption, pruning, offering our best, and in songs of praise, we participate in the filling of the land with the knowledge of God’s glory and majesty. Knowledge alone is not the goal. It is specifically the knowledge of HaShem that brings living waters, joy and majesty into the land. Knowledge devoid of HaShem brings only death. A strong argument can be made for translating ha-aretz as “the land” meaning the land of Israel. The nearest reference prior to its use is to amiym (peoples, tribes), rather than goyim (nations). In addition the overall context of the passage and the following clause in verse 6 denotes “the land” of Israel and Zion. Isa 12:6 Tzachaliy Cry out varoniy and overcome/shout for joy/a ringing cry, yoshevet sit/abide/remain/dwell/inhabitant of Tziyon (parched land)! For gadol great bekirbech in your inner part/among/midst is the Kadosh Holy One of Yisrael (Israel: Yisra = overcome El = God).” Cry out and overcome, shouting for joy, let your cry ring on, inhabitants who abide, sitting securely in the parched land of Zion. For great, in your inner parts is the Holy set apart One of those who overcome in Judgement, the ethnic, religious, empirical nation of Yisrael. ‘Thus says Adonai, your Redeemer, the Holy One of Israel: “I am Adonai your God, who teaches you to profit, who leads you in the way you should go.”’ –Isaiah 48:17 TLV The introduction of the Branch (Isaiah 11) and the second redemption through the Messiah (Isaiah 11) will birth a cry of gratitude and glory that will ring out from the centre of the earth in Jerusalem and upon the Holy mount of HaShem. Israel will overcome in God (Yisra-El). The K’vod HaShem glory of God and His manifest light presence (Shekhinah) in the midst and within His chosen people Israel (ethnic) will be a bright light to the entire world: a redemption of both Israel and her calling to be “A light to the nations” (49:6). For Messiah, The Light, is an ethnic Jew and God with us. “Salvation (Yeshua) s from the Yehudiym (Jews: Praise)” –Yeshua (Yochanan) John 4:22 © 2018 Yaakov Brown Introduction:
In the last verse of chapter 10 Isaiah spoke of the coming destruction of the Assyrian empire, likening it to the felling of the mighty trees of Lebanon: Assyria would fall and never rise again. The disgraced and desolate house of David however, would again sprout a new branch which would grow and bear fruit. Today the Assyrian empire is ancient history, while the sustained and restored people of Israel remain: ethnic, religious, political, empirical. TEXT: THE BRANCH Isa 11:1 V’yatza And then will come out khoter a shoot (seed, stem) migeiza from the stump (stock) of Yishay (Jesse: I exist, I possess, I have substance), v’neitzer and a green branch (from natzar: guard) misharashayhu from his root yiphreh will bear fruit. A stem will come out from the stump of I exist and a guardian from his root will bear fruit. "And a King shall come forth from the sons of Jesse:'' -Targum Note the different words used to describe the coming forth of the shoot/branch. This figurative language first explains how close Israel would come to annihilation. She would be reduced to a stump. But out of the line of David, born of Jesse (whose name means I exist: this is a description of the uncreated nature of God Himself) a shoot (Messiah) would come forth. Using poetic Hebraic repetition Isaiah affirms that from Jesse’s root (Spiritually speaking from God and physically speaking from Abraham) a fresh, green branch (Messiah) will bear fruit. Note also that while the language is figurative it also uses the proper noun Jesse. This chapter is in every sense both literal and figurative, combining elements of both forms throughout. By far the majority of rabbinical commentators agree that this prophecy refers to the Messiah [Bereshit Rabba, sect. 85. fol. 75. 1. Midrash Tillim in Psal. lxxii. 1. Apud Yalkut Simeoni, par. 2. fol. 112. 2. Abarbinel, Mashmia Yeshua, fol. 8. 4. Iben Ezra, Yarchi, & Kimchi, in loc. Nachman. Disputat. cum Fratre Paulo, p. 53.]. There are those that dispute this, claiming that Isaiah 11 refers to Hezekiah. However, at the time of this prophecy Hezekiah was already a young boy between 10 and 12 years of age, making it impossible for him to come forth from the stump of Jesse in the future sense. Additionally, any temporal victory over Assyria during the reign of Hezekiah does not explain the Messianic age or the eternal significance of the subsequent verses. As explained previously, Hezekiah simply does not qualify, not in character nor in a chronological sense. Referring to the first part of this verse, Metzudat David reads: “Don’t be surprised by the great nissim (Miraculous signs) HaShem is doing because a time will come that HaShem will do greater nissim. Talking of the time of Moshiach (Messiah)…” In both the Scripture (See for example Isaiah 4:2 and the relevant Targum) and rabbinic literature the Branch (Netzer) is a well-known figure for the Messiah. In fact Natzeret (Nazareth) is from the root netzer. This is why Mattitiyahu (Matthew) writes, “And He went and lived in a city called Natzeret, to fulfil what was spoken through the prophets, that Yeshua shall be called a Natzrati.” –Matthew 2:23 (TLV) Matthew is alluding to the very text we’re studying. Isa 11:2 V’nakhah And resting upon Him, the Ruach Spirit (breath, wind) of HaShem (YHVH: Mercy), Ruach Spirit (breath, wind) of chokhmah wisdom uvinah and understanding (insight, skill), Ruach Spirit (breath, wind) of eitzah counsel u’gevurah and might (strength, greatness), Ruach Spirit (breath, wind) of da’at knowledge (perception) v’yir’at and of the fear (awe, reverence) of HaShem (YHVH: Mercy). The Spirit breath of Mercy will rest upon Him: the Spirit breath of wisdom and understanding, the Spirit breath of counsel and might, the Spirit breath of knowledge and of the awe of Mercy. When we read the meanings of the Hebrew words and see the Mercy denoted by the Holy Name YHVH, we are able to properly translate the Hebrew yirah (usually translated as “Fear”). In the context of this passage the phrase “The Fear of The Lord” is better understood in the sense of awe rather than terror. Thus we’re able to read, “The awe of Mercy”. When, through the fear (yirah) of YHVH (Mercy) a wicked man becomes a righteous one: his understanding of yirah (fear) changes from fear to awe (yirah). Therefore, the wicked fear but the righteous are in awe. The Branch of verse 1 is of course the subject of verse 2. The Spirit (of God) resting upon the Branch correlates to the Prince of Peace and the Spirit (of God) of counsel and might correspond to two of the other Messianic titles of Isaiah 9:6. The Spirit (of God) of understanding and knowledge correspond to the Messiah’s just reign as alluded to in Isaiah 9:7. The Spirit of the current verse is in fact the Eternal Father, and the Awe of the Lord finds its counterpart in the zeal of the Lord, also mentioned in Isaiah 9:6-7. Thus, verses 2 and 3 of Isaiah 11 correspond to verses 6-7 of Isaiah 9. This is yet further affirmation of the identity of the Branch, Who is clearly Yeshua the King Messiah. It is interesting to note that the Spirit of God rests upon the Branch as the central point from which six emanations of the Spirit form six additional branches of the Messiah’s nature. Thus, the Spirit, Who is symbolised in the Tanakh by oil, is described in union with the Messiah as the seven branched (pun intended) Menorah of the Mishkhan/Temple. This Menorah being a symbol of the manifest presence of God’s glory k’vod/shekhinah. Therefore, the Branch will be both a physical and spiritual manifestation of God with us (Imanu-el). The seven branches of the Menorah of the Spirit in Isaiah 11:2 are as follows:
Unlike Joshua (Deut. 34:9), who was filled with the spirit of wisdom from the laying on of hands by Moses, the Messiah of the present verse (Yeshua) is connected directly to the Spirit of HaShem. It is HaShem Who rests His Spirit upon the Branch and reveals His character through the physical manifestation of the Branch. The King Messiah Yeshua. This description of the spiritual nature of the coming Branch (Messiah) sees its physical outworking in the following verses. Thus, although He will have physical eyes (v.3), He will not make judgement according to what He sees through them. The Branch will be fully of God’s Spirit while also being fully human. Once again, this verse is applied to the Messiah by the great majority of both ancient and modern Jewish commentators [Talmud. Bab. Sanhedrin, fol. 93. 2. Zohar in Gen. fol. 68. 3. & in Numb. fol. 54. 4. & 92. 1. & in Deut. fol. 123. 3. Bereshit Rabba, sect. 2. fol. 2. 4. sect. 8. fol. 6. 3. Bemidbar Rabba, sect. 13. fol. 209. 3. Midrash Rut, fol. 34. 4. Pirke Eliezer, c. 3. fol. 3. 2. Raziel, fol. 11. 1. Tzeror Chammor, fol. 156. 1. Baal Hatturim in Numb. vii. 12. Yalkut Simeoni, par. 1. fol. 3. 1.] Isa 11:3 V’hariychu And He will inhale, accept, and delight in the Awe of HaShem (YHVH: Mercy). He will not yishpot judge, govern by what His eyes see, nor will He yocheiach prove, decide, correct, by what His ears hear. “Do not judge by mere appearances, but judge with right judgment.” –Yeshua [Yochanan (John) 7:24] The opening Hebrew phrase of this verse is truly extravagant in its meaning. The Hebrew hariychu is from the root ruach (Spirit, wind, breath) and means to inhale scent. It is used in Leviticus 3:5, 16 to describe the act of inhaling the fragrant offering. Thus the Branch (Messiah) not only delights in, but also inhales, breathes in and accepts the Awe of God. The latter part of the verse so perfectly describes the nature of Yeshua that it is difficult to even consider another historical or future figure as an alternative for the Branch. Yeshua himself, both in life and in His correction of others, epitomizes true judgement. It is significant that physical sight and hearing are alluded to as being potential gates for deception, misunderstanding, misinformation and poor judgement, but the sense of smell is the premise for the receiving of the Awe of God. This is because the Branch/Messiah is being spoken of in reference to His spiritual nature using His physical attributes as a figure of that nature. In Hebrew, ruach (spirit) also means breath or wind: The eyes do not receive breath, nor do the ears. It is the nose and mouth that exercise the natural rhythm of breathing, the more common process being to breathe in through the nose and out through the mouth. Smell is often also attached to taste. Thus, “He will not judge by sight or hearing but by smelling the Awe of God.” The Awe of God is the foundation of the Messiah’s judgement. We would do well to live in this way, being in awe of God means submitting our own judgements to His judgement and allowing His judgement to be the lens through which we view life and the world around us. Isa 11:4 V’shapat And He will govern betzedek in righteousness over the daliym weak, and decide in uprightness for the poor of the aretz land, and He will strike the eretz land besheivet with the rod, staff, sceptre (tribe) of His mouth, and uv’ruach with the spirit breath of His sephatayu lips, language, speech, He will slay the wicked. "He shall smite the sinners of the earth with the word of his mouth, and with the speech of his lips he shall slay the wicked Armillus.'' –Targum The Jewish sages agree that Armillus of the Targum is the one whom the goyim (nations) call “antichrist”. The rabbinical idea of the twofold Messiah supposes that Messiah, the son of Joseph shall be slain, and afterwards Messiah the son of David will slay Armillus (antichrist) (Abkat Rocel, p. 52. Ed. Huls. Vid. Buxtorf. Lex. Talmud, p. 221, 222, 223, 224). Once again, the majority of Jewish commentators, both ancient and modern, agree that this verse is speaking of the Moshiach (Messiah). “From His mouth comes a sharp sword—so that with it He may strike down the nations—and He shall rule them with an iron rod, and He treads the winepress of the furious wrath of Elohei-Tzva’ot.” –Revelation 19:15 A comparison can be made, not with the sword but with the rod/sceptre of Revelation 19:15. The present text is specifically concerning the Messiah’s governance over the land (Ha-aretz) of Israel and her people (His brothers and sisters) and does not correlate to the judgement of the sword over the nations alluded to in the revelation text. However, the rod/sceptre of both passages holds the same meaning, that of rule. In Revelation it refers to Messiah’s rule over all nations, but in the present text of Isaiah it refers specifically to His rule over His own people and the land of Israel. We note that Messiah will slay the wicked, “with the spirit breath of His sephatayu lips, language, speech.” In fact Yeshua did this very thing when He illuminated the Word of God to first century Jewish society: the Jewish generation He was born into. He slayed the wicked not with a physical sword but with a stern correction that warned of a greater punishment that awaits those who fail to return to God’s love. The breath of Yeshua continues to slay the wicked today as it issues from the mouths of those who have received His Spirit. This same breath remains accessible to the humble, firstly and always to the Jew and also always to the nations. “Therefore I cut them down by the prophets. I slew them by the words of My mouth. Now the judgments pronounced against you: light will go forth.” –Hosea 6:5 (TLV) Isa 11:5 Vehayah And it comes to pass, tzedek righteousness will be the cloth strapped around mateynayu His waist, vehaemunah and faithfulness, fidelity, trust, firmness, will be the cloth around chalatzayhu His loins. The opening phrase can be read as “And it has come to pass”, meaning that God sees these things complete outside of time and space. The strapping of the waist and loins is a figurative way of saying, “He will prepare to battle an adversary”. The reason for the use of the two different Hebrew terms “moten” and “chalatz” is to express to distinct preparations for battle. First, He will strap His waist to strengthen the seat of human emotion (Stomach, belly, bowel etc.). Second, He girds His loins to strengthen the fruitfulness of His mission and to show Himself pure and faithful. Both the mid-section and the loins are associated with emotion in Scripture. While the nefesh (soul) and lev (heart, centre) are also at times spoken of in emotional terms, they differ in that they denote the centre of soul existence and have eternal potential. A Note Regarding the Stomach/Belly as the Seat of Emotion: The Hebrew "beten" Stomach/Belly:
Intestines/bowels are also attached to the stomach/belly and are associated to emotional responses: "My beloved extended his hand through the opening, and my feelings (intestines) were agitated for him." (Song of Solomon 5:4) "Therefore, my bowels moan toward Moab like a lyre And my guts for Kir-Heres." (Isaiah 16:11) “Behold, O LORD, for I am in distress! My bowels are boiling;” (Lamentations 1:20) The Hebrew “Lev” heart/centre and “nefesh” soul: Of course the Scripture also relates emotion to both the heart (lev) and the soul (nefesh) ref. Isaiah 13:7 and 19:1. However, as the soul (nefesh) is the union of all parts of human existence and the heart (Lev) is the convergence point of all the components of human life, this type or emotional figure conveys a spiritual (having eternal implications) sense of emotion rather than the temporary (flesh) emotion associated with the appetite (Stomach): "For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting." Romans 16:18 (Philippians 3:19). “Stand firm then! Fasten truth as a girdle around your waist, and put on the breastplate of righteousness.” –Rav Shaul’s letter to the Ephesians 6:14 Shaul (Paul) is using imagery from Israel’s priesthood to promote the believers need for truth, right action, the Scriptures and the power of God as they prepare to do battle against the darkness. There is a strong correlation between Shaul’s letter and the present verses. For the Hebrew the heart or lev is the centre of being where all parts of our soul existence converge. Thus, in Shaul’s letter the heart or breast is protected by righteousness but the Hebraic seat of emotion, the mid-section, is girded with Truth. Messiah is both the Righteous One and the Truth. Therefore, His righteous blood is the breastplate over the soul and His truth girds and guides our emotional responses. On the other hand, Isaiah 11:5 shows the Truth Himself, strapping right action around the seat of His emotion, meaning that His very nature will strengthen His emotional and physical responses. He then girds His loins with emunah fidelity, trust, meaning that He will neither compromise His physical sexual purity or the faithful execution of His ministry on earth. Thus, although His physical seed will not bear fruit, His spiritual seed will birth many brothers and sisters (Romans 8:29). THE MESSIANIC AGE The age described in the next verses is, even in our day, yet to come. The opening verses of this chapter allude to the first coming of the Branch/Messiah, however, the remaining verses describe a second coming and the resulting peace that will be experienced in a world without death. The Olam Haba (World to come) is described in literal-figurative language prior to the revealing of the catalyst event which will bring it about. This is why 11:11 reads, “It has also come about in that same day (figuratively: an age) that Adoniy my Lord will again redeem a second time with His hand, the remnant of His people.” This portion of Isaiah 11 is applied to the Age of Messiah by both ancient and modern Jewish commentators (Zohar in Exod. fol. 28. 3. Kimchi in Joel 2. 28. Maimon. Melachim. c. 12. sect. 1. Caphtor, fol. 57. 2. and 93. 1. and 108. 1.) Isa 11:6 The wolf will dwell with the lamb, the leopard will lie down with the kid, the calf and the young lion and the yearling together, and a little child will lead them. Isa 11:7 The cow and the bear will graze, their young ones lie down together, and the lion will eat straw like an ox. Isa 11:8 A nursing child will play over a cobra’s hole, and a weaned child will put his hand into a viper’s den. Some suggest that these verses should be understood only figuratively, they say that animals will not exist in the Olam Haba (World to come). Others demand that the verses be taken literally. However, it is foolish to require the reader to choose between a literal and figurative interpretation of this text, it is a false choice. The text of Isaiah 11 is both literal and figurative. The hunter and the prey will literally walk the earth in peace, which figuratively conveys a world without death or end. We must remember that animals are called living souls [nefesh chayah] (Gen 1:20) making them, in the Hebraic view, a perpetual part of the plan of the living God. Rav Shaul reminds us that creation (including animals) will be set free from its bondage to decay and brought into the glorious freedom of the children of God. (Romans 8:21-23). It is ludicrous therefore, to presume that creation being set free from death and into the glorious freedom of the children of God, means an end to animal life. To the contrary, it means the exact opposite. The prophet uses similar phrasing in 55:12b & 65:25. It is clear that creation itself is somehow intrinsically involved in the redemption of humanity. Isa 11:9 Lo yareiu They will not hurt (do evil) or yashchiytu destroy becol in all Har kadoshi My holy mountain, for Ha-aretz the land will be filled with the deiah knowledge of HaShem (YHVH: Mercy), as the waters flow to the body of water mecasiym from coverings. Har Kadoshi, “My Holy Mountain” is the seat of the Messiah King’s power, both literally and figuratively. Har Beit, Har Tziyon etc. The Temple Mount in Jerusalem. The land mentioned is the land of Israel. While it is true that the glory and knowledge of the Lord will fill the whole earth that is not what is meant here in verse 9. This is a specific prophecy regarding Israel and her land. The waters and the body of water mentioned are the Jordan River and its tributaries, lake Kineret (Galilee) and the Mediterranean ocean. These waters are also figurative, a symbol of the abundant living waters mayim chayim of God and their enrichment of all aspects of life, physical, spiritual, mental etc. It is important to note the fact that it is the knowledge of HaShem that fills the land with life, not knowledge alone. An increase of knowledge devoid of HaShem invites death. The glorious description of the Messianic age in verses 6 – 9 prompts the reader to ask, “When?” The following verses answer this question by alluding to events that will be a sign (miracle, banner) for the ushering in of the Messianic age and the Olam Haba (World to come). A SECOND REDEMPTION Isa 11:10 Vehayah And it has come to pass bayom in that day that the shoresh root of Yishay (Jesse: I exist, I possess, I have substance) will stand leneis to be a sign, banner, miracle for the amiym peoples. The nations will seek for Him, and menuchato His resting place will be kavod glory. "and there shall be at that time a son of the sons of Jesse;'' –Targum ‘Then one of the elders tells me, “Stop weeping! Behold, the Lion of the tribe of Judah, the Root of David, has triumphed—He is worthy to open the scroll and its seven seals.”’ – Revelation 5:5 (TLV) The root of Jesse is the established Hebraic designation of the Messiah (Zohar in Exod. fol. 71. 1. Bereshit Rabba, sect. 98. fol. 85. 3. Midrash in Yalkut Simeoni, par. 2. fol. 97. 2. Baal Hatturim in Numb. 26. 10). Being both the Root (shoresh) of Jesse and the Branch from the Stock (geiza) of Jesse, means that the Messiah existed prior to Avraham and at the same time is born of the seed of Yaakov, Judah, Jesse, and David. While initially unknown among the nations, He is to become a sign, miracle, banner of God, to Whom the tribes and nations will turn. His menuchato resting place is Mount Zion, Jerusalem, the Temple Mount, Mount Moriah. This connects the absence of death in the Holy Mountain (verse 9) to the rest found in the Glory of Messiah unto God (YHVH). “And the city has no need for the sun or the moon to shine on it, for the glory of God lights it up, and its lamp is the Lamb.” – Revelation 21:23 (TLV) The prophet Isaiah is describing the events of the latter days. He reaffirms the origin of the Branch/Messiah and then speaks of the Messiah’s reign and glory. We note that with great continuity the letter of Rav Shaul to the Roman believers (Romans 11:25-27) reveals the very same pattern of redemption described in Isaiah 11:10-11. First the tribes will seek Messiah, then the nations who are made up of the tribes will turn to Him, and finally, when the fullness of the nations have come in, a second redemption will come to Israel. Isa 11:11 Vehayah And it has come about bayom in that day that Adoniy my Lord will again redeem—a second time with His hand—the se’ar remnant (rest of, remainder) of amu His people who remain from Ashur (Assyria: A step), from Mitzrayim (Egypt: double distress), from Patros (Upper Egypt, region of the south), from Cush (Black), Eilam (Eternity, world), Shinar (Babylon, two rivers), Chamat (Syria, fortress), and from the islands of hayam the body of water (Mediterranean). Messiah, having come first to Israel as the seed of David via Jesse now comes a second time to redeem His people. Note that the prophet uses the title Adoniy (My Lord) rather than YHVH. This is because the Lord he is referring to is Immanuel (With us God), the Branch/Messiah. The general redemption of Israel alluded to in this verse did not take place during the reign of Hezekiah, in fact, it is yet to be made complete. Isa 11:12 He will lift up neis a sign, banner, miracle for the nations, and assemble the dispersed of Yisrael (Israel: overcome in God), and gather the scattered of Yehudah (Judah: Praise) from the four corners of ha-aretz the land/earth. “From the four winds of the earth” - Targum “He” is the Messiah, mentioned in the previous verse as My Lord. It is Messiah Who will lift up a sign, banner, miracle that will be known throughout the earth so that Jews in every nations might return to the land of promise and to the God of Israel. The qualifying factor in interpreting the Hebrew aretz as “earth” in this instance is the phrase “four corners” which is a Hebraic idiom that denotes the entire earth. Isa 11:13 And turned aside will be the jealousy of Ephraim (Double fruitfulness), vetzorereiy the distress of Yehudah (Judah: Praise) will be cut off. Ephraim will not be jealous of Yehudah, and Yehudah will not harass Ephraim. Ephraim had been jealous of the Davidic reign and Judah’s control of the Temple Mount. In the days being prophesied here, Ephraim (Representing the 10 tribes) will accept Judah’s God given role and submit to the King Who sits on David’s throne. Ephraim will no longer be jealous of the fact that the Messiah is born of Judah. Judah will no longer suffer distress at the hands of Ephraim and the nations. Israel will again be echad (a complex unity), all the tribes being united under the banner of Judah and the Messiah King. Isa 11:14 They will swoop down becateif on the shoulder of the Pelishtiym (Immigrants) toward the yamah body of water (West, Mediterranean). Together they will plunder the children of the kedem East—laying their hand on Edom (Red) and Moav (Of his father), the children of Ammon (Tribal) will be their subjects. The first act born of Israel’s renewed unity will be to plunder and subjugate their enemies. “They shall be joined together in one shoulder, to smite the Philistines;'' - Targum One of the central elements that is to bind all Israel together is the restoration of the Hebrew tongue. “For then I will restore to the people pure speech, so that all of them may call upon the Name of Adonai and serve Him shoulder to shoulder.” –Zephaniah 3:9 Isa 11:15 Then HaShem (YHVH: Mercy) will utterly destroy lashon the tongue of the yam body of water of the Mitzrayim (Egyptians: double distress). He will wave His hand over the River (Euphrates or Nile) with His scorching wind, and will strike it into seven streams, and let men walk over in sandals. "And the Lord shall dry up the tongue of the Egyptian sea, and shall lift up the stroke of his strength upon Euphrates, by the word of his prophets;'' -Targum This is again both figurative and literal. God will literally dry up the mouth of the Gulf of Suez (red sea), and either the Nile or the Euphrates, perhaps both. This will make Israel’s physical return easier. This is also a figure which alludes to the drying up and destruction of the economic and military strength of Israel’s enemies throughout the Middle East. Isa 11:16 So there will be a highway for the se’ar remnant (rest of, remainder) amu of His people who remain, from Ashur (Assyria, a step), as there was for Yisrael (Israel) in the day they came up out of the land of Mitzrayim (Egypt: Double distress). We note that the word remnant is formed from what remains. That is, “all that remains”, or, “the rest”. Therefore, the remnant being spoken of is not as some suppose, only part of all the Jews that remain at the time but rather “the rest”, meaning all of ethnic, religious, empirical Israel, the Jewish people. Thus, once again the correlation between this text and Romans 11:25-27 is abundantly clear. This second deliverance will begin as a physical return to the land (Something that we have witnessed over the past 70 years but has yet to be made complete, and will culminate in the spiritual redemption of all Israel (ethnic, religious, empirical) through the Messiah, the Branch, the King Yeshua our Redeemer. “A highway will be there—a roadway. It will be called the Way of Holiness. He will not pass over unclean. And he will walk in the way, and fools will not wander.” –Isaiah 35:8 © 2018 Yaakov Brown Isaiah 9: For Unto us a Child is Born, the Great Light, and His Hand is Outstretched Still24/11/2017
Introduction:
The last verse of chapter eight is the convergence of the twofold rhythm of discipline and redemption. 8:23 [9:1] it both completes the certain coming devastation and ignites the future hope of the prophet’s words. Thus we begin our study of Chapter 9 at the last verse of chapter 8. Text of Isaiah 9: Isa 8:23 (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. 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 (Yam Kinneret), 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]) Isa 9:1 (2) Ha-am The people that walked ba-choshek in the darkness have seen Or gadol Great Light: they that dwell in the land of the shadow of death (deep darkness), Or light shines upon them. Ha-am refers to a specific and singular people, the people of Israel (ethnic, religious). The darkness is the spiritual darkness that Israel walks in when she turns her back on Hashem and His love for her. Like the darkness (choshek Gen. 1:2) present in creation which was over the earth before the earth in its formless state was given form and in its emptiness was filled, the light (Or) will give form to a people who have lost their form and fill their emptiness with God’s love. After all, in the beginning Elohim said, “y’hi or va’ye’hi or”, “There has been Light (Or) and Light was” (Notice the past tense which denotes pre-existent and uncreated light). The Or gadol great light of Isaiah 9:2 and the light of Genesis 1:2 are associated to Imanu-El (God with us), and the shadow of death is not only the potential finality of physical death but also an allusion to the coming eternal death that awaits those who reject the light (dawn, salvation) of God. However, those living under the fear of the shadow of eternal death are to be illuminated by the Or gadol great light. That is, the light Or that precedes the created lights of the sky (Sun, moon and stars) [Gen. 1:2]. This Great Light is a manifestation of God’s speech, “And Elohim said ‘There has been light’”. This light is what the Zohar calls the “ketvi” (Written Word) and the Talmid Yochanan (John 1 &12) calls the “D’var” (Word essence). Thus both the traditions of mystical rabbinical Judaism and the far more ancient teachings of Isaiah and subsequently Yochanan (The Disciple of Yeshua) illuminate the nature of the Great Light. The Light and Word of God are echad (One). This great light is the very breath of God and His essence. This Light that is also Word, is the very substance that holds all creation together in God. Yochanan (John) tells us Who this Light is: the Great Light is Messiah Yeshua. Thus the burden of Israel’s disciplining is set ablaze with the future hope of her redemption. “All things were made by Him; and without Him nothing was made that has been made. In Him was life; and the life was the light of humanity. And the light shines in darkness; and the darkness cannot overcome, understand, comprehended it.” –John 1:3-5 Suffering is coming as a result of Israel’s rejection of Love (God) but Love (God) will offer His own essence (Blood) as the means of her redemption. Although the blood of animals could not permanently cover sin, none the less, the blood (essence) of God would not only cover but also blot out sin for those who receive the Great Light that shines in the darkness that has been made manifest as a consequence of humanity’s sinful actions. Yeshua said, “I AM the light of the world, whoever follows me will not walk in darkness but will have the light of living.” –John 8:12 Isa 9:2 (3) You have made great ha-goy the nation, never before has there been such great rejoicing: they rejoice before You like the rejoicing in the harvest, like rejoicing when dividing the spoil. Ha-goy refers to Judah (the tribe), whereas the use of ha-am in verse 1 (2) refers to the entire ethnic people of Israel (All twelve tribes). Thus, speaking of the future redemption of the tribe of Judah, Hashem is said to have made Judah great and she has responded in great rejoicing. This great rejoicing is in the Great Light, the Messiah, Who, having come forth from Judah now brings salvation to Judah, Israel and the ends of the earth. Isa 9:3 (4) For the yoke of his burden, and the matai staff on his shoulder, the rod of his oppressor, You have shattered, broken, abolished; as in the day of Midyan (strife). All the varied forms of Judah’s oppression are named and shattered or abolished. This is part of the cause of her great rejoicing. All this is the result of the entire people (Israel) having received the Great Light. “As in the day of Midyan (Strife)” is a reference to the former days when Israel was being severely oppressed by Midyan. It was at that time that Gideyoni (My cutter) gathered 300 men in order to defeat the Midianites using shofarot (Ram’s horns) and lamps within pitchers (Light in the darkness): two symbols of the Messiah, the Great Light (Judges 7:16-25). Notice the correlation between the shattering of Israel’s oppression and the shattering of the pitchers of light during Israel’s days of oppression under Midyan. On both occasions light appears in the darkness. In the case of the attack of Gideon against the Midianites the shattered lamps from within the pitchers set the hills ablaze surrounding the Midianite hoards with wild fire. This light both dispersed the enemies of Israel and at the same time unified the tribes of Israel. To the enemies of God’s people the light was a fierce judgement but to God’s people Israel it was the light of hope and redemption. Isa 9:4 (5) For the boots of warriors, tramping will be quaking, and garments rolled in blood; and it will come to pass with burning fuel (devouring), fire. The opening clause denotes the end to the warfare of humanity. This will come about through burning and fire, both physical and spiritual. “I am come to throw fire on the land, and I wish that it now be kindled” –Yeshua (Jesus) [Luke 12:49] Fire is both judgement and purification. The fuel of wickedness is consumed in judgement unto death but the fuel of righteousness is ignited through redemption unto life eternal. Thus the Messianic Kingdom will be ushered in with the fire of judgement and cleansing. This fire will fall on Judah, Israel and all humanity and begin to consume the wicked and refine the righteous. Just as the fire of Gideon surrounded and expelled the enemies of Israel, so too the fire of the Messiah will expel the wicked and become a beacon to the righteous. When will this begin and what will be the sign? Isa 9:5 (6) For a yeled child is born to us, a ben son is natan given to us: and ha-misorah the dominion (All rule) shall be upon His shoulder: vake’ra and proclaimed she’mo His name, ‘Pele Yo’eitz Wonderful Counsellor, El Gibor God mighty, Aviyad My Father eternal, Sar Shalom Prince of Peace. In Isaiah 7:14 the prophet had prophesied a sign/wonder that would be for the house of Israel. A virgin was to give birth to a son and His name, that is, His identity would be, Imanu with us, El, God. Now, following the description of fire that would result from the arrival of the Great Light, the prophet speaks of the source of that Great Light and its refining fire. The source is the child Imanu El: He is to be born to us, that is, Judah, Israel (Isaiah is a prophet of Israel, it is he that says “unto us”). He will break the yoke of oppression that has been upon the shoulder of Judah (v.4) and upon His shoulder He will carry all dominion. The Son’s name will be proclaimed (va’kera). All will hear and all will be without excuse. The descriptive titles in this verse are obviously not proper nouns. As in the case of the phrase “Imanu-El” we are being given a description of the child’s identity, essence, character and attributes. No king or ruler of Judah or Israel before the birth of Yeshua, nor any ruler following His birth (approx. 3-6 AD/CE) has ever meet the standard required in order to be defined by even one of these titles, not to mention the sum of them. Yeshua alone qualifies as the owner of these titles, in birth and in life, in pre-existence and in sacrifice, in character and in action: with us, God. There is no doubt that the child being described is the same child prophesied in chapter 7:14 as Imanu El (with us God). Here He is also called God, “El Gibor”. The Hebrew text is plain in its meaning, whoever this human child is He is also in some way, God manifest. Some have argued that the Tanakh (OT) includes many given names that refer to aspects of God’s character and that therefore the titles in question do not describe the Messiah in terms of divine attributes. However, they neglect to note that the names given to other Israelites which denote attributes of God are almost always contractions. For example, the name Israel is written as a contraction Yisrael (Yisra + El) and is used as a proper noun, however, Imanu El is written as two separate words and is therefore a title or description rather than a proper noun, the same is true of each of the titles of Isaiah 9:6 with the exception of the title Aviyad, meaning “my father is God”. This contraction is used nowhere else in Hebrew Scripture. Thus the argument regarding contracted proper nouns becomes redundant. It is a desperate attempt to deny the reality and plain meaning of the Isaiah text. In addition, from the standpoint of grammar, context and construction of the text, the mistranslations of this text by Jewish commentators like Kimchi (medieval), which infer that the names pertain to God rather than the child, are untenable. Whoever this child is, He is a Wonderful Counsellor, God with us, God Mighty, Everlasting Father, Prince of Peace, and all dominion is on His shoulder. Yeshua alone qualifies. It is interesting to note that prior to the more modern polemic arguments proposed by rabbinical Judaism, Jewish thought regarding this passage agreed with Messianic and Christian thought. “And there was called His name from of old, Wonderful Counsellor, Mighty God, He Who lives forever, the Messiah in whose days peace shall increase.” –Targum Yonatan (2nd Century AD/CE) The Descriptive Titles of the Boy Child:
“And Manoach said to Malakh HaShem (YHVH), ‘What is Your Name?’ And the Malakh Hashem (YHVH) answered ‘Why do you ask My Name seeing that it is peliy (Wonderful, incomprehensible, secret)?’… And Manoach said to his wife, ‘We will surely die because we have seen God’.” The Psalmist writes: “For their fathers He did pele (wonders) in the land of Egypt, in the field of Zoan” (Psalm 78:12; 88:12) The word “pele” refers to a mysterious wonder or revealed secret of God that is beyond human understanding. Like kadosh Holiness, pele (mystery, wonder) is an attribute of God. Thus the child is to be a Wonderful Mysterious Counsellor Who partakes in the nature of God Himself (Isaiah 28:29). There is no doubt that this title denotes divine character.
The prophet Jeremiah agrees with Isaiah’s description of God: “Ha El Ha Gibor, the God Who is mighty, His Name is HaShem YHVH Tzevaot of heavens armies” (Jer. 32:18) Thus the boy child is being directly identified with God Himself. Bearing witness to His divinity.
Thus the boy child carries the paternal and eternal attributes of God. “I and the Father are echad (complex unity)” –Yeshua (Yochanan [John] 10:30)
As the text previously states, He is to have all dominion, and over all His dominion He will reign in peace. Who alone can bring true peace to humanity? God alone. The boy child, Who is the Messiah Yeshua, is Imanu El (with us God). Isa 9:6 (7) Of the abundant increase of dominion and of shalom peace, wholeness, integrity, and well being, there will be no end: He will sit upon the throne of David, and upon his kingdom, to establish it, and to sustain it with be’mishpat judgement and with be’tzedakah righteousness from now and as far as forever perpetually. The zeal of HaShem (YHVH: Mercy) Tze’vaot goes forth in war to accomplish this. Some commentators believe Hezekiah to be the fulfilment of this prophecy. This is nothing short of ludicrous. Hezekiah, who had a flawed, even bipolar relationship with Hashem, and was a man of war rather than a prince of peace, in no way qualifies as the child born to fill the role of the redeeming Imanu El, God with us. The divine attributes given as descriptions of the coming Messiah in no way describe Hezekiah, nor did the fullness of these prophetic words find any sense of completion during his tumultuous and temporary (rather than eternal) reign over Judah (not having reigned over all dominion). The kingdom of the Messiah will extend exponentially and eternally. He will unite the rule over Judah and humanity (Dynasty of David) with the rule of Hashem. He will establish and will sustain the kingdom. Through judgement and right action He will make the redemption of Judah, Israel and humanity possible. Thus He will sustain those who receive Him throughout eternity. It is HaShem Himself, going forth to war, Who will establish the Prince of Peace with great zeal. The Temporary Disciplining of Israel: 9:12-10:4 is divided into four sections of rebuke aimed at four specific types of sin. Each section is cemented with the refrain, “For all this His anger is not turned away, but His hand is stretched out still” (Isaiah 9:12, 17, 21 & 10:4). In its plain sense the repeated phrase denotes a continuation of the discipline until such a time as the people repent. Thus, “His hand is stretched out still”. However, the phrase, “His hand is stretched out still” is in itself an ambiguous one. It means that God is stretching out His hand both in order to perpetuate the discipline and in a gesture of supplication, pleading for His people to return. Therefore the outstretched hand is punishment to those who continue to reject His good purpose but hope of deliverance to those who seek to take hold of His offer of mercy. Isa 9:7 (8) Adonai sent d’var word into Yaakov (Follower after the heel, Jacob), and it fell upon Yisrael (Overcome in Elohim). The plain meaning denotes the warning of the prophet Isaiah and the coming devastation resulting from Israel’s sin. The remez (hint) reveals the D’var, Who is born into Jacob. As a result of His (D’var) death and resurrection Israel will be refined and overcome through Elohim (The Judge). However, the rejecting of Him (D’var) will bring discipline and an outstretched hand until such a time as the nation repents. Isa 9:8 (9) And all ha-am the people will know, even Ephraim (Doubly fruitful) and the inhabitant of Shomeron (watch mountain, Samaria), who say in the pride and insolence of their leivav core being (inner person, heart), Isa 9:10 “The bricks are fallen down, but we will build with hewn stones: the shike’miym fig trees are cut down, but we will grow cedars.” “Ha-am” are the people of Israel. This is why the former verse speaks of Jacob and Israel rather than isolating Judah. Therefore, all Israel are included in this rebuke. In her arrogance Israel continues to rely on human strength. When she experienced the smaller incidents that had foretold future destruction she simply mocked and said, “No big deal, we don’t need God, we can rebuild ourselves. If we lose our fruit trees we’ll replant strong cedars.” These are haughty words of open rebellion. Isa 9:10 (11) Therefore HaShem (YHVH: Mercy) shall set up the adversaries of Reztin (Firm) against him, and join his enemies together; Isa 9:11 (12) Aram (exalted, Syrians) from the east, the Pelishtiym (Immigrants, Philistines) from behind; and they will devour Yisrael with open mouth. For all this His anger is not turned away, but his hand is stretched out still. It is Israel’s own arrogance that has brought about her destruction. Her own alliances have opened the door to her enemies. HaShem has set these things up in the sense that He has established justice from the beginning. However, as wicked as His people have become and in spite of their continued rejection of His love, His hand remains stretched out toward them in supplication. Isa 9:12 (13) For ha-am the people do not turn to Him Who strikes them, neither do they seek HaShem (YHVH: Mercy) Tzevaot Who goes to war (of hosts). In spite of the knowledge that it is God Who is striking them in discipline, the people refuse to repent and turn back toward His Mercy (YHVH). Thus, rather than having Tzevaot go to war on their behalf, they instead are on the receiving end of His discipline. Isa 9:13 (14) Therefore HaShem (YHVH: Mercy) will cut off from Yisrael head and tail, branch and bulrush, in yom echad one day. Isa 9:14 (15) The Elder who is exalted before the faces, he is the head; and the prophet that teaches lies, he is the tail. Isa 9:15 (16) For the leaders of this people cause them to err; and they that are led by them are destroyed. The elders, like those of the generation of Joshua, had failed to properly pass on the teachings of Hashem l’dor ve’dor. The prophets born of the generation that has rejected those poorly conveyed teachings now prophecy lies and oppose the true prophets of Hashem. Consequently HaShem will strike down both the elders of Israel and the false prophet, her strength of arms and the wet marshy parts of the land. He will remove all forms of rule and leadership from Israel, leaving her without shepherds (With the exception of His true prophets of course). Why? Because her leaders have caused her to reject God and are responsible for the coming destruction. The couplets of head and branch, tail and bulrush, are literary devices that indicate a firmly established consequence. Something that Hashem has already seen completed outside of time and space. Isa 9:16 (17) Therefore Adonai will have no joy in their young men, and for their fatherless and widows, no mercy: for everyone is a hypocrite and an evildoer, and every mouth speaks senseless folly. For all this His anger is not turned away, but His hand is stretched out still. If a generation is wicked there is sometimes hope that the young among that generation might rebel against the wickedness of their elders. Not so with the generation of Israel at the time of Isaiah. The young men offer no hope for Israel’s return to Hashem. In fact, the people have become so wicked that even those among them who would usually turn to HaShem in desperation, such as the widows and orphans, are speaking folly and rejecting Him. Thus all are hypocrites and evil doers. Therefore, HaShem allows their punishment to continue but His hand is extended still, offering mercy to those who would turn back to Him. Isa 9:17 (18) For wickedness burns as the fire: it will devour the briers and thorns, and will kindle in the thickets of the forest, and they will mount up like the lifting up of smoke. The fire that consumes the people is fuelled by their wickedness. They are simply reaping what they have sown. God’s hand is stretched out to deliver them from the fire they have kindled, and yet they continue to resist His love. Isa 9:18 (19) Through the outpouring/fury/wrath of HaShem (YHVH: Mercy) tzevaot going forth in war (of hosts) the land is scorched, and the people will be as the fuel of the fire: no man will spare his brother. Isa 9:19 (20) And he will snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm: Isa 9:20 (21) Menasheh (Cause to forget), Ephrayim (Doubly fruitful); and Ephraim, Manasheh: and they together shall be against Yehudah (Praise, Judah). For all this His anger is not turned away, but His hand is stretched out still… Notice that God’s wrath is born of mercy (YHVH). He goes to war to deliver His people. The scorching of the land is purposed to cleanse and renew. But even in the midst of this suffering and torment the people do not turn back to God. Instead they turn on each other. One attempts to take the strength (Right hand) of another but is left hungry and when the strong right hand is exhausted they reach for the weak (left hand) but find no food. Then they will resort to the vilest of human consumptions, the consuming of one’s own flesh. This happens when a city is besieged and lacks all other sources of nutrition. It also means that those eating their own flesh have already preyed on the weaker ones among them and are left with no other option. The allusion to Ephraim and Manasseh is tragic. The once doubly blessed sons of Joseph have now turned on one another and together have turned against the tribe of Judah from whom the boy child will be born. If not for God’s mercy they might have ended the line of David and the hope of Israel. However, HaShem’s hand of mercy is outstretched still… © Yaakov Brown 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. 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 “Behold the almah shall conceive and bare a son and shall call his name Immanuel. This means that our Creator shall be with us. And this is the sign: the one who will conceive is a girl (na’arah), who never in her life has had intercourse with any man. Upon this one shall the Holy Spirit have power.” –Rashi, Mikraot Gedolot on Isaiah 7:14 Introduction:
Pursuant to Isaiah’s throne room/Temple vision of Adonai (Isaiah 6: approx. 740 BCE/BC), and the promise of a perpetual remnant in the land of Israel; the hope of the people is to rest in the “Holy Seed” both plural (Ethno-religious Israel) and singular (the Messiah Gen. 3:15). Isaiah 6:13 speaks of “a perpetual tenth (remnant) ve-shava (returning)”: this having been prophesied several years prior to the present account, during the reign of Yotam (750-735 BCE/BC). Now, in anticipation of the attack from Rezin and Pekah, Isaiah is instructed by HaShem (YHVH) to go to Achaz (who reigned from 735 to 719 BCE/BC) the son of Yotam. Isaiah is instructed to take his son She’ar (remnant)-yashuv (return) along with him. Thus the hope of Judah is given a living sign and advocate in the son of Isaiah “She’ar-yashuv”, named for the perpetual promise of Hashem concerning ethno-religious Israel, “A remnant will return”. I have coined the term “ethno-religious Israel” to refute the satanic lie that says the Christian Church has superseded or replaced Israel. According to Scripture (Tanakh, Brit Ha-Chadashah) Israel was, is and will always be a uniquely chosen ethnic and religious people with whom God has made unbreakable eternal promises (covenants). When spiritual blinded Christian scholars claim that the Church is either a progressive form of (so called) spiritual Israel, or that the Church supersedes or has replaced ethnic/religious Israel as God’s chosen people, they are inadvertently placing their own salvation at risk. For, if God (according to their claims) has reneged on His covenant promises to Israel (in particular the covenant made over the land while Avraham was sleeping, a covenant incumbent on God alone, which was subsequently passed on to Yitzchak and Yaakov), then He cannot be trusted to keep the covenant of redemption He has entered into through the blood of His Son Yeshua our King Messiah. Thus, the self-redundant logic of the supersessionist (progression) movement testifies against its adherents. This chapter contains an important messianic prophecy (v.14) which is an essential part of the meta-narrative of Isaiah’s message. It is for this reason that aside from Isaiah 53, the Isaiah 7:14 prophecy is fiercely contested by those who have a polemic agenda: despite the fact that the text plainly supports the traditional explanation, they refuse to accept it. However, our ancient rabbis and more recently the medieval commentator Rav Rashi (1040-1105 CE/AD) firmly assert the Messianic understanding of Isaiah 7:14 and affirm the virgin birth. ISAIAH 7: Isa 7:1 And it came to pass in the days of Achaz (He has grasped) the son of Yotam (HaShem is perfect), the son of Uziyahu (My strength is HaShem), king of Yehudah (Praise), that Retzin (Firm) the king of Aram (Exalted), and Pekah (Opened) the son of Remalyahu (Protected by HaShem), king of Yisrael (Overcomes in God) went up toward Yerushalayim (Flood of Peace, Jerusalem) to war against it, but could not prevail against it. Achaz the son of Yotam reigned from 735 to 719 BCE/BC. Achaz was 20 years old when he began to reign, and he reigned 16 years in Jerusalem: he was one of the wicked kings of Israel who did not walk in the ways of David (2 Kings 16:2-20). His idolatry and political decisions are the primary reasons for the eventual demise of both Ephraim and Judah. By inviting the king of Assyria to help him fight against Aram (Syria) and Samaria, he unwittingly paved the way for the Assyrian invasion of Israel and Judah. Achaz was well suited to play the role of Godless counterpoint to Isaiah. Equally foolish and even more sinister was the decision of Pekah, king of Israel, to join with Retzin, king of Aram (Syria) in order to wipe out the Davidic dynasty and rule over all of Israel. Had Pekah succeeded, the line of the Messiah would have been cut off. For this reason it is easy to see retrospectively, why in spite of their idolatry and wickedness, God delivered Achaz and Judah from Pekah and Retzin. Isa 7:2 And it was told the house of David (Beloved of God), saying, Aram (Exalted) rests upon Ephraim (Doubly fruitful). And his lev (Inner man, core being, heart) was shaken, and the lev (Inner person, core being, heart) of his people, as the trees of the forest are shaken in the faces of the spirit/wind (ruach). The title House of David is used in part to emphasize the grave potential of the approaching army of Aram and Ephraim. Achaz was the king over the Davidic dynasty at the time and regardless of his wickedness, was the head of Judah. Thus he is called “House of David” along with his people (Judah). Achaz has every reason to tremble with fear at the approach of the two armies, who had only recently caused great devastation in Judah (2 Chronicles 28:5-8). Notice that the lev (inner person) of both Achaz (singular) and his people (plural) are caused to tremble. There is a profound mystery resting in the knowledge that a people has a collective lev (core being, heart, inner person). Isa 7:3 Then said HaShem (YHVH: Mercy) to Yishayahu (Salvation from HaShem: Isaiah), “Go forward now to meet Achaz (He has grasped), you, and She’ar-yashuv (remnant-returns) your son, at the end (extremity) of the te’alat water course (healing, new skin over broken skin) of Ha-bereichah pool (blessing) Ha-Elyona the elevated (or, of the High God) toward the highway (raised road) of the field of choveis one who washes by treading”; In spite of the wickedness of Achaz, HaShem was still mindful of His promise to David (2 Samuel 7:12-16), thus sending a message of reassurance to Achaz and Judah. The presence of She’ar-yashuv (Remnant returns) is both a confirmation of the certain demise of Judah and at the same time a sign of hope for Judah’s future redemption through the remnant and the Holy Seed. It is likely that Achaz was at the end of the aqueduct checking on the city’s water supply in anticipation of the pending invasion. In order for a city to survive under siege it must have ample supply of both food and water. A paraphrase using the alternate literal meanings of the ambiguous Hebrew terms te’alat, bereichah, and Elyona; offers a beautiful insight into the sod (mystery) of this text. “Mercy said to Salvation is from God, ‘Both you and your son named Remnant Returns are to go to the one who grasps. Meet him at the extreme end of healing from blessing at the elevated place of the High God on the road to the one who washes by treading.’” Mercy is the Father, Salvation from God is the Son, the Returning Remnant are those in ethnic (religious) Israel who return through the saving work of the Son to share the news of healing with those who like Jacob are still grasping at the heel. The workers of God, in the life of His Son will meet those who grasp and struggle with healing born of blessing on the Mount of God (Elevated Har Beit, Moriah) in Jerusalem: where they will be washed through a disciplining and treading out process unto redemption through the Son’s message and sacrificial covenant. All of this pertaining to ethno-religious Israel. Isa 7:4 And say unto him, “Take heed, and be quiet; do not fear or be faint-hearted because of the two tails of these smoking firebrands, because of the fierce anger of Retzin (Firm) with Aram (Exalted), and of the son of Remalyahu (Protected by HaShem). This message of comfort in the midst of turmoil is a mainstay in the ministry of Isaiah. Later in his ministry Isaiah brings a similar message from HaShem to King Hezekiah: “In returning and rest you will be saved; in tranquillity and trust will be your strength…” –Isaiah 30:15 However, like Achaz, Hezekiah chose to trust in the strength of human effort (horses going to war) rather than to place his trust in HaShem. HaShem is gracious in His loving message of comfort to Achaz. He adds to His instruction an analogy alluding to the weakness and impotency of Judah’s enemies. A “smoking firebrand” is a firebrand that has lost its flame and is about to go out. An army attacking at night relies on the firebrand to light the way and secondarily, to burn down the enemy fortifications. God is saying to Achaz that Aram and Ephraim (10 tribes of the north) will stumble in the darkness for lack of light and lose their ability to make a breach in the walls of Jerusalem. All this is said to Achaz at the end of the water-course in a location where he can look out onto the lower land of approach to Jerusalem and see these very things for himself. God does not ask us to follow Him blindly, He knows we are weak minded and that we often require physical proofs of His promises. Thus, in love, He offers us a glimpse into His eternal purpose by providing us with physical signs. The giving of signs becomes a central theme of chapter 7 of Isaiah’s prophecy (v.14). Isa 7:5 “Because Aram (Exalted), Ephraim (Doubly fruitful), and the son of Remalyahu (Protected by HaShem), have taken evil counsel against you, saying, Isa 7:6 “Let us go up against Yehudah (Praise), and cause dread, and let us make a breach there for us, and set a king in the midst of it, even the son of Taval (God is good)”: This observation of both the motivation and intended physical actions of Judah’s enemies supports the understanding that Ephraim intended to usurp the throne of David (House of David). Thus, in a very real sense, Ephraim was, at this particular moment in history, being guided by a spirit of anti-Messiah. This explains why, in spite of the wickedness of Achaz, God was intent upon disestablishing Ephraim and defeating Aram (Syria). Isa 7:7 Thus says Adonai (Lord) HaShem (YHVH: Mercy), “It shall not stand, neither shall it come to pass. Isa 7:8 For the head of Aram (Exalted) is Damesek (Silent sackcloth weaver), and the head of Damesek (Silent sackcloth weaver) is Retzin (Firm); and within sixty five years Ephraim (Doubly fruitful) will be broken, that it be not a people. The title “Adonai HaShem” denotes absolute sovereignty over all things. Not only will the plans of Ephraim and Aram come to nothing, HaShem will also set in motion the breaking and exile of the tribes under Ephraim. The prophecy of 65 years was literally fulfilled as follows:
The remez (hint) in the names of those coming against Judah reveals their fate. Aram, has “Exalted” itself (Pride) and as a result will receive “Sackcloth”, death and mourning (Damesek): and the head of authority of this outcome is “Firm” (Retzin) that is, “Firmly established”. Sixty five years after these things have come to pass the one who has been “Doubly fruitful” (Ephraim), will be disestablished, broken, taken away, and will no longer be a people. This means that Ephraim and the tribes of the north will lose their separate title at the time they go into exile. However, when they return from exile they will be united to Israel under the tribe of Israel’s king Messiah, Judah. Thus all the tribes of Israel became known as Yehudiym (Jews) following their return from the Babylonian exile. Therefore, the tribes were not “Lost” as some claim, but unified under Judah. Isa 7:9 And the head of Ephraim (Doubly fruitful) is Shomeron (Watch mountain), and the head of Shomeron (Watch mountain) is Remalyahu’s (Protected by HaShem) son. Im lo taaminu lo teamenu If you will not believe, surely you will not be established. As previously alluded to, Ephraim’s disestablishment has purpose in God’s redemptive plan for Israel. Her dispersion is not the end but a pretext to her new beginning. Thus the text explains that the head of Ephraim is the “Watch Mountain”, which is symbolic of the mountains of Samaria looking for Ephraim’s return. Further still, the head of the watch mountain is the Son born of the “Protection of Hashem”, that is Judah. Thus the challenge is issued, “If you will not believe, surely you will not be established”. The Hebrew text reads, “Im lo taaminu lo teamenu”. This is a play on the root aman (support, be faithful), which is related to the Hebrew emuna (trust, faith, belief). In a more literal sense the phrase says, “If you don’t support you will not be supported” or “If you aren’t faithful you will not receive faithfulness”. In the plain (p’shat) sense this means, “If you don’t believe that I am able to defeat your enemies you will not be established”. If Achaz has no faith in God he will inevitably fail to continue his reign over Judah. However, through the remez (hint) we see a deeper meaning. Those in Judah who don’t believe in her redemption through God’s Messiah, will fail to receive His protection and restoration: not because He has not offered it to them but because they have refused it. On the other hand, those who receive Messiah through belief and trust will be established. ASK FOR A SIGN, MIRACLE, REMEMBRANCE, AND BANNER: Isa 7:10 Adding, HaShem (YHVH: Mercy) spoke to Achaz (He has grasped), saying, Isa 7:11 “Ask you for a Ot sign (signal, banner, miracle, remembrance) of HaShem (YHVH: Mercy) Elohecha your God (Judge); ask it of the profound depths of sheol, or in the exalted higher parts above.” Verse 3 begins HaShem’s words to Achaz via Isaiah: now HaShem adds to what He has spoken through Isaiah and speaks directly to Achaz. This signifies a catalyst event, a pivotal and profound illumination of the meta-narrative of the prophecy of Isaiah. When HaShem speaks directly to a person He intends that person to understand His redemptive purpose. In spite of the idolatry and the lack of faith displayed by Achaz, HaShem still says, “HaShem your God (Judge)”. The Holy Name YHVH denotes mercy and the title Elohim, judgement; thus God is speaking to Achaz as the Merciful Judge. It is now up to Achaz to either receive or reject the mercy of the Judge. HaShem offers Achaz the opportunity to ask for a sign (display, miracle, and memorial) from within any part of creation. It is significant that HaShem says “ask it of the profound depths of Sheol”, for in order for Achaz to see a sign from Sheol, someone must rise from the dead. It is equally significant that HaShem says “or in the exalted higher parts above”, for in order for Achaz to see a sign from the third heaven outside of time and space, God must come down and enter time and space. However, time and space exist within God, therefore, God must manifest part of His unity (person) within Himself, and within time and space. The Hebrew Ot (sign) has no tense of its own. It is past, present and future. The sign Achaz is offered has no limitations placed upon it: he is free to ask anything good of God, and all that is good will remain. Isa 7:12 But Achaz (He has grasped) said, “I will not ask, neither will I proof HaShem (YHVH: Mercy)”. This is a classic example of false piety. Achaz has just been directly instructed by God to ask any sign of Him in order to confirm for Achaz the reality of what will take place. In turn, Achaz rebels against the instruction of God in order to appear to be pious. It is as if Achaz has spat in God’s face. The Scripture does say “You shall not tempt Hashem your Elohim” (Deut. 6:16). Yeshua Himself rebukes Satan by quoting this text when Satan tempts Him to dishonour God by throwing Himself off the highest point of the Temple (Matt. 4:5-7). However, in the case of Achaz it was HaShem Himself Who instructed him to ask for a sign, making Achaz’s pious refusal an act of hypocrisy and ironically, a testing/tempting of God’s limitless patience. Isa 7:13 And he (Isaiah) said, “Hear you now, O house of David (Beloved of God); Is it a small thing for you to offend (weary) men, but will you offend (Weary) Ehohay my God (Judge) also?” Due to the refusal of Achaz to receive God’s offer, HaShem now withdraws His direct Word and speaks again through the mouth of the Prophet Isaiah. This proclamation calls not on Achaz alone but on the House of David. Why? Because the sign that is to be revealed is to speak to the greater house of David (those yet to come), it is to be a sign that is yet far into the future. If God had intended the sign to be understood within the generation of Achaz and the subsequent king Hezekiah, He would have addressed “Achaz and Judah”. Instead, HaShem addresses His proclamation of a sign to the greater house of David and the eternal Dynasty that He has promised to establish. As an intermediary Isaiah rebukes Achaz for his hypocrisy, “You have wearied Judah and now you are wearying God, Who chose Judah from the tribes of Israel to be the root of His Messiah King, Israel’s redeemer”. Isa 7:14 “Therefore Adonai Himself shall give you a Ot miraculous sign; ‘Hinei Behold, ha-almah the virgin shall conceive, and bear a son, and shall call his name Imanu-el (with us God)’. It is important to note that the sign will not be the result of some chain of events that God triggers and allows to come to fruition. The sign will not be the result of some divine toppling of dominos. To the contrary, “The Lord Himself shall give you (Not Achaz but the House of David) an Ot miraculous sign”. This means that God will personally manifest Himself within the sign that He is giving. As is always the case, “Hinei” is used to draw the reader’s attention to what follows. It is an indication of something profound, even mysterious: something that is to be listened to, received, observed, sought after and pursued. And what is this profound mysterious sign? “An almah virgin shall conceive, and bear a son, and shall call his name Imanu-el (with us God).” This is one of the most contested verses of the prophets. Why? Not because the plain meaning is difficult to understand, nor because the Hebrew is ambiguous, not even because all the rabbis disagree on the plain meaning. No, it’s not because the meaning is hidden that this text is contested. To the contrary, it is simply because those who contest it do not want to accept its plain meaning. However, in order to thoroughly refute the scholarly (critical school) lie that the Hebrew word almah does not mean virgin, I will address the word’s etymology, use in Scripture (Both Hebrew and Greek), its meaning as understood by Rashi (One of the Jewish people’s most renowned Biblical commentators), and the fact that not only is almah uniquely qualified to represent virginity, it is the only Hebrew word that can truly be said to do so without compromising the meaning. Almah is derived from the root alam, “to hide”, “conceal” or “cover”, an apt term for describing virginity. However, etymology alone is not sufficient proof of its unique qualification as the Hebrew word that best conveys the meaning “virgin”. Therefore, we now turn to its usage within the Tanakh (OT). Almah first appears in connection with Rivkah the future bride of Yitzchak: “Behold now, (hinei), I’m standing by the well of water, when the virgin (almah) comes to the well to draw water…” –Genesis 24:43 In chapter 24 of Genesis, Rivkah was previously described as follows: “And the young woman (na’arah) was very beautiful to look at, a virgin (betulah), neither had any man known (had sex) with her.” –Genesis 24:16 Thus, Rivkah is referred to in Genesis 24 as “a young woman”-naarah; “a virgin”-betulah; and almah, another word for virgin or unmarried woman of good repute (meaning she has not had sex with a man). The term almah is never applied to a married woman. The term almah and its plural form alamot occur a total of seven times in the Tanakh (OT):
Matthew (Levi, the Disciple of Yeshua) renders the Hebrew word almah as parthenos (a virgin), probably qualifying his usage using the Septuagint (Greek text of the Tanakh [OT] approx. 3rd century BCE/BC), the text of which was translated by Jews (70 Rabbis) approximately 400 years prior to the writing of Matthew’s Gospel. The rabbis of that time, devoid of any polemic motivation, understood the word almah to refer to an unmarried virgin daughter. They gleaned this understanding from both its use in the Tanakh (Gen. 24:43; Deut. 22:28) and its root alam, which, as stated previously, means to "hide" or "cover"; because a young woman’s virginity was covered (protected) and her private parts hidden from men. The most renowned medieval Jewish scholar, Rashi (1040-1105), who was determined in his opposition to Christianity and the idea that Yeshua was the promised Messiah, none the less makes this astonishing observation: “Behold the almah shall conceive and bare a son and shall call his name Immanuel. This means that our Creator shall be with us. And this is the sign: the one who will conceive is a girl (na’arah), who never in her life has had intercourse with any man. Upon this one shall the Holy Spirit have power.” –Rashi, Mikraot Gedolot on Isaiah 7:14 Rashi is essentially paraphrasing Luke 1:35, “The Holy Spirit shall come upon you and the power of the Highest shall over-shadow you…” Rashi also explains in his commentary on Song of the Songs, that “alamot” the plural form of “almah” means “betulah” (virgins). It is interesting to note further that in Modern Hebrew the word “virgin” is rendered as either “almah” or “betulah” (Hebrew/English Dictionary. Efros, Kaufman, and Silk, Tel Aviv). Therefore, it’s clear that etymologically, contextually and historically the word almah means “a virgin”. Some ask, “Why didn’t Isaiah choose the common noun betulah for virgin rather than almah?” The answer is that betulah, while often used in the Tanakh to refer to a virgin, is sometimes used to refer to a married woman: “Lament like a virgin (betulah) wearing sackcloth for the husband of her youth” –Joel 1:8 The betulah here is a married woman who has lost her husband and is therefore not a virgin. The foolish argument that engaged woman are considered married bears no weight given that she is lamenting the husband of her youth, a time past, meaning that she has since entered the wedding canopy and the marriage bed and is no longer a virgin. Likewise Deuteronomy 22:19 describes a married woman after her wedding night as a betulah. Therefore betulah cannot apply exclusively to a virgin. Thus Isaiah employs the only Hebrew word that can be applied exclusively to a virgin. Of all the Hebrew terms Isaiah might have used almah is the best and least ambiguous. Having been defeated on the grounds of the language used, some Jewish and Christian scholars turn to the desperate argument that Achaz could not have understood this sign to refer to some future Messiah but would have understood it to refer to his lifetime. The presumption is that a sign from God spoken by a prophet can only be made manifest within the lifetime of its hearers. Given the prophecies of Daniel and the multiple fulfilments of numerous other Hebrew prophecies throughout history, theirs is an untenable position. Add to this that the prophecy was not spoken to Achaz and his generation alone but to the House of David as a dynasty, and we are left without grounds to claim that the sign was for the generation of Achaz alone. In fact, the sign is relevant for both Achaz, Judah and the House of David as a sign of Israel’s need to turn from apostasy and return to HaShem. Achaz would have understood the sign as a metaphor that expressed the present help of God in the midst of Judah’s dire predicament. It is impossible, as some suggest, that this text could refer to Hezekiah or the second of Isaiah’s sons because neither one was born of a virgin, nor did either one fulfil the greater redemptive purpose of the one described in the following verses. The name Immanuel is also sighted as a reason for rejecting Yeshua as the fulfilment of this prophecy. Those who misunderstand it say that there has been no redeemer born whose name was Immanuel. However, the contraction Immanuel is not intended as a proper name but as a descriptive title of the son who is to be born. This is also true of the many contractions employed in Isaiah 9:6. Thus Immanuel is intended to be understood in this context as a title and not a proper name. The concept of God dwelling with humanity is one of the central doctrines of the Tanakh. He was present with the Patriarchs (Gen. 26:3; 28:15; 39:2, 3). He was with Moses (Exodus 3:12), and with the people of Israel (Exodus 3:16; 33:15-17). He manifest His presence in both the Mishkan (Tent of Meeting) and later in the Holy Place of the Temple in Jerusalem. His presence was seen by the people in the cloud which filled the Mishkhan and the fire which rested over it by night, both of which moved out before Israel as she travelled through the desert (Exodus 40:38). The root for Mishkhan is shachan, literally “to dwell”. Thus Immanuel is a title that connects the divine presence with a human boy child who is to be born of the virgin. It is interesting to note that the Hebrew text doesn’t say “almah” a virgin, but “ha-almah” the virgin. It is referring to a singular and specific virgin who will live in the future. Thus Immanuel is a title that describes God manifesting Himself in the flesh. “And the Word (Ha-D’var) was made flesh and dwelt among us (and we beheld His glory, the glory as of the only begotten of the Father), full of grace and truth. –Yochanan (John) 1:14 Isaiah will soon proclaim Judah’s security by speaking the following words to her enemies: “Take counsel from one another, it will all come to nothing, speak the word, it will not stand, because imanu – el (with us is God). –Isaiah 8:10 Isaiah expected the redeemer Immanuel to reign in glory (Isaiah 9:6-7; 11:1-10). He spoke of the coming Messiah by the Spirit of the Messiah (D’var: Living Word) Who dwelt within him (1 Peter 1:10-11). Isaiah was certain that the Messiah would come at a time yet future (1 Peter 1:12). When we examine the life of Yeshua as it is recorded in the New Testament alongside Isaiah’s prophecy we are able to see that Isaiah’s prophecy could apply only to him. Isa 7:15 Curds and honey shall he eat, he will know to refuse, reject, despise ba’ro the evil, and choose ba’tov the good. Curds and honey are a symbol of the naturally occurring provision of God. They are foods associated with the land of Israel even when it is in a desolate state. If the fields go unplanted and the vines untended, the land will still produce curds (cattle) and honey (bees). Curds and honey are also the soft sweet foods fed to infants before they develop enough to consume solid foods. Thus the text infers that the male child who will be born of the virgin will know right from wrong even prior to the age of understanding. This is consistent with our understanding of the sinless Messiah Yeshua (Isaiah 53:9; 1 John 3:5; 1 Peter 1:18-19, 2:22; Heb. 4:15). Isa 7:16 Because in the time before hana’ar the boy will know to refuse ba’ro the evil, and choose ba’tov the good, forsaken will be ha-adamah the land that you grieve over of the faces of both her kings. The boy (Messiah, Redeemer) will know to refuse evil and choose good. The Hebrew na’ar refers to a young boy between 13 and 30 years of age. Thus verse 16 indicates a later stage of his young life. It is at that later stage that the land of Israel will be briefed of the kings of both Judah and Ephraim. Isa 7:17 HaShem (YHVH: Mercy) shall bring upon you, and upon your people, and upon your father's house, days that have not come, from the day that Ephraim (Doubly fruitful) departed from Yehudah (Praise); even the king of Ashur (step, go straight). Having spoken to Achaz of the future hope of Israel God now sobers him up by alluding to the imminent threat that the king of Assyria (Aram) posed. Achaz has invited the king of Assyria to help him, thus choosing to place his trust in human strength rather than in God. As a result captivity will come to Judah. The disaster that Tiglat-pileser, king of Assyria would inflict on Judah would be such as had never happened before, since the split between the ten tribes of Israel and Judah. Isa 7:18 And it shall come to pass in that day, that HaShem (YHVH: Mercy) shall hiss for the fly that is in the uttermost part of the rivers of Mitzrayim (Double distress, Egypt), and for the bee that is in the land of Ashur (step, go straight). Isa 7:19 And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. Isaiah now identifies the nations that he spoke of in 5:26. HaShem will call on the Egyptian fly and the Assyrian bee. These two nations later fought over Carchemish, a key city on the Euphrates. Josiah the king of Judah became involved in the conflict and was killed prematurely (609 BCE/BC). Carchemish was eventually captured by Nebuchadnezzar in 605 BCE/BC. From then onward Judah’s desolation was sealed. In 587-86 BCE/BC. Jerusalem was captured and the people of Judah were led into captivity in Babylon. Isa 7:20 In the same day shall Adonai shave with a razor that is hired, namely, by them beyond the river, by the king of Ashur (step, go straight), the head, and the hair of the feet: and it shall also consume the beard. The “razor”, who Achaz had hired is the Assyrian king from beyond the Euphrates. He would shave Judah from head to toe, including the beard. Meaning that he will pillage the land and leave it desolate. The reference to the beard is an insult to manly dignity. For the ancient Hebrew the male beard was a sacred symbol of identity and strength (2 Samuel 10:4). Isaiah prophesied the stripping clean of the land of Israel. This came to fruition when Sennacherib invaded Judah in 701 BCE/BC. Destroying 46 cities and carrying off 200,000 people into captivity. Isa 7:21 And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep; Isa 7:22 And it shall come to pass, for the abundance of milk that they shall give he shall eat curds: for curds and honey shall every one eat that is left in the land. Isa 7:23 And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand kesef (silver, currency), it shall even be for briers and thorns. Isa 7:24 With arrows and with bows men will come there; because all the land will become briers and thorns. Isa 7:25 And all hills that are dug with the hoe, you will not go there for fear of briers and thorns: it will be a place for the sending forth of oxen, and for the treading of lesser cattle. The few survivors left after the shaving clean of the land would live on curds and honey, the spontaneous produce of the uncultivated land. The valuable vineyards (a thousand shekels) would be torn out, and the rich pasture land and fields of crops would be left uncultivated for lack of workers. The reference to arrows and bows alludes to the hunters that will come there to hunt wild game. Israel would become an unkempt and wild land, left desolate and awaiting redemption. © Yaakov Brown 2017 To be known by Him means to receive His knowing of us... The knowledge of God is not the accumulation of information, rather it is the receiving of His Spirit, Who produces in us the fruit of “Love, joy, peace, patience, gentleness, integrity, trust, goodness, and self-control.” (Gal. 5:22), and equips us with the gifts of “Wisdom, knowledge, trust, healing, miracles, prophecy, discernment, and language”(I Corinthians 12:8-10). Introduction:
The prophet has just introduced Tzemakh (The Branch) and spoken of a future where Hashem would presence Himself as He once had following Israel’s escape from Egypt (Cloud & Fire), finally covering her with a chuppah (wedding canopy) of His glory, shielding her and dwelling with her perpetually. These certain events are spoken of as if they had already happened because from God’s point of view, they have. The prophet speaks certain hope to a people who have made certain their own suffering through their sin against, and rejection of God. Now the prophet recites a song about his beloved God and His vineyard (Israel). It is no coincidence that the figurative use of the Branch in the previous chapter matches perfectly the analogy of the vineyard in the present text. In fact, the Branch will come forth from this same vineyard, being both born of it and the root that supports it. The prophet’s song employs the couplets and rhythms of Hebrew poetry, emphasizing the profound anguish of God over His people and their choice to break relationship with Him. The song quickly turns from the third person to the first person. It opens as a narrative expressed by the prophet but soon progresses to become a direct challenge spoken by God Himself. It reads like the broken cry of a jilted lover, and reflects the deep heart ache experienced by one who has given everything of himself and has been repaid with scorn. The use of the vineyard as an allegory or living parable (mashal) concerning the people of Israel is a strong theme of Isaiah. The vineyard is seen throughout Scripture as a symbol of provision, abundance, sweetness and celebration. Upon leaving the ark the first thing Noach (comfort) does is to plant a vineyard. The Torah gives numerous instructions regarding the conduct of those who own vineyards (Ex. 22:5, 23:11; Lev. 19:10, 25:3 etc.). The Torah also observes the practices of those who own vineyards (Deut. 6:11, 20:6, 22:9, 23:24, 24:21 etc.). Throughout the books of the Nevi’im (Prophets) and Ketuvim (Writings) the vineyard is observed and commented on in regard to its general nature and its correlation with the people of Israel. Finally Yeshua our King Messiah, alluding to Isaiah, employs the vineyard allegory in order to warn the Jews of the first century CE (AD) that they are living in days like those of Isaiah and the prophets, and that unless they repent they too will suffer the consequences of their wicked and hypocritical actions (Matt. 20, 21; Mark. 12; Luke. 13, 20). There is both great joy and deep despair in the story of the vineyard of HaShem. However, “Those who go out weeping with seed to sow will return with rejoicing and an abundant harvest will be theirs.” (Psalm 126:6). The Text Isaiah 5 Isa 5:1 Entreating I will sing to my sole beloved a song of my beloved concerning His vineyard. My sole beloved has a kerem vineyard b’keren in the horn (strength, flask), ben-shemen son of oil: Who is the prophet entreating? It seems that he is singing his song in the hearing of the people of Israel, entreating them as he sings first to his one true love, Hashem, and then conveying the words of HaShem’s response. This is a beautiful picture of what it means to pray. Prayer is the conversation that God began with humanity at the inception of creation. A conversation that we are invited to join. All prayer is a response to a relationship and conversation that God initiated from before we were born. The same is true of the prophet Isaiah’s song. The spirit of son-ship cries out to the Father from deep within the believer: “You have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, ‘Abba, Father.’” –Romans 8:15 Who does the song concern? It concern’s the vineyard, planted by the One Whom the prophet is entreating, Hashem. The second sentence could be read, “My one true love has a vineyard growing in the strong son of oil”. The traditional English translation, “My well beloved has a vineyard in a very fruitful hill:” finds its dynamic equivalent inspiration in the Targum: "the prophet said, I will sing now to Israel, who is like unto a vineyard, the seed of Abraham, my beloved, a song of my beloved, concerning his vineyard. My people, my beloved Israel, I gave to them an inheritance in a high mountain, in a fat land.'' In light of this others have suggested that the land of Israel is shaped like a horn and that, as a son born of God’s design, Israel is rich with oil (shemen), a land of fruitfulness. However, the plain meaning simply conveys strength and the progeny of oil. Thus this section of the text is open to interpretation. The vineyard is Israel (v.7), therefore, one must conclude that the horn and son of oil are either the foundation of the vineyard or the location of the vineyard, or, both. Surely the strength (keren, horn) of Israel is her redeemer, the Tzemakh Branch, the son (ben) who pours out oil (shemen), a symbol of the Holy Spirit (Ruach Ha-Kodesh). He Who was sacrificed before Israel’s creation and who was destined to enter time and space as the Branch (Messiah King), is also the vine, the very root and foundation of the nation. Therefore, the second clause of the second verse is intentionally ambiguous for the purpose of revealing both a description of the land of Israel and an allusion to the Branch of the previous chapter, who is the Messiah King Yeshua. Isa 5:2 Vayazkeihu And He dug (fenced) it, gathered and removed the stones, and planted it with the choicest vines, and built a tower in the middle of it, and also made a winepress there: and He looked for it to bring forth anaviym grapes, and it brought forth b’ushiym (stinking, worthless things) wild grapes. The ancient paraphrase Targum Yonatan has inspired the early rabbis to interpret an allegorical meaning in the poetic mashal (parable) of the Beloved’s vineyard. Given that the plain meaning itself intendeds to convey an allegorical picture of the establishment of Israel in the land, it seems reasonable to extrapolate in the manner of the rabbis. The text itself explains that, “The vineyard of HaShem Tze’vaot of heavens armies, is Beit the House of Yisrael” (v.7). “I sanctified them, and I made them glorious, I propped them up as a precious vine; and I built My sanctuary in the midst of them; and I gave also my altar to make an atonement for their sins; and I thought that they should do good works before Me, but they did evil works.” –Targum Yonatan (Isaiah 2) The Psalmist writes: “You have brought a vine out of Mitzrayim (Egypt, Double distress): You have cast out the heathen, and planted it.” –Psalm 80:8 The allegorical meaning seems to be best explained as follows:
Each element that makes up the vineyard has a practical application. The Sole Beloved is the vinedresser, the One Who takes care of the vineyard. The vines are said to be the choicest of plants. In order for a vineyard to have good fruit it must be planted with choice vines. The removal of stones from the vineyard means that the vineyard can be easily tended and that the collection of grapes is not impaired by obstacles. The fence helps to protect the vineyard from intruders and wild animals. The tower acts as a means of keeping an eye on the vineyard in case of intruders. The winepress allows the wine maker to produce quality wine from fresh grapes rather than lose quality by having to transport the grapes elsewhere in order to have them pressed. Isa 5:3 And now, inhabitants of Yerushalayim (Downpour of peace, Jerusalem), and men of Yehudah (Praise, Judah), judge, I plead with you, between Me and My vineyard. The prophet is not the one who planted the vineyard, nor does the vineyard belong to him. Therefore, it is Hashem Who now speaks directly to Israel, asking her to judge for herself. The prophet Nathan employs a similar tactic when he uses the mashal (parable) of the poor man’s lamb to rebuke king David (2 Sam. 12). The people of Jerusalem bare the name that says they have been offered the certain peace of God. The inhabitants of Judah owe their praise to the One Who brought them into the good land. Therefore, even their names testify against them. Isa 5:4 What could have been done more to My vineyard, that I have not done in it? Why therefore, when I looked for it to bring forth anaviym grapes, did it bring forth b’ushiym (stinking, worthless things) wild grapes? God ends the debate of nature verses nurture, thousands of years before the so called enlightenment. If the nurture of the perfect parent, HaShem, is shunned by His children so that they produce rotten fruit, then the conclusion is this: human nature is flawed, fallen, decaying, and neither nurture nor nature will save us. Our only hope is to turn to God and accept the nature of His perfect Son our Messiah King Yeshua. The distinction made between the hoped for choice grapes and the wild grapes is a harsh one. The choice grapes are the righteous, God fearing children of Israel. Whereas the wild grapes are symbolic of the heathen nations in the same way that wild olives are symbolic of the Gentile nations (Romans 11). Therefore, the Lord is saying that Israel has produced Godless heathens for progeny. The Torah commands that those who fail to keep the core observances of worship be removed from Israel as if they were heathens (Ex. 31:14). Thus the observation made by the vineyard owner exposes the faithless actions of those Who have been born of His vineyard. Isa 5:5 And now I’ll give you knowledge of what I’ll do to My vineyard: I will take away the mesukah hedge there, and it shall be eaten up; and break down the gader wall there, and it shall be trodden down: The mesukah (hedge, natural protection) symbolizes the Torah and the natural protections afforded Israel from God’s creation: rainfall, crops, terrain etc. The gader (wall, stone, built, manmade) is the protection God has provided through the right actions of former generations, and the practical skills to build walls and strengthen Israel’s economy. God is about to take away the provision of His creation, meaning that He will withhold the rains for the crops and allow invaders to eat what’s left of the produce of the land. He is also about to use invaders to tear down what Israel’s forebears have built so that both her spiritual and physical protection are removed. Isa 5:6 And I will lay it waste: it shall not be zamar pruned, nor dug over; but there briers and thorns will come up: I will also command the clouds that they should rain no rain upon it. The Hebrew zamar meaning pruned, also means, to make music by striking strings. HaShem will remove His fingers from the strings of Israel, her song will not be heard. There is tragic irony in this allusion to song given that this is a song of the Sole Beloved’s vineyard. This verse makes a correlation between the removal of the wall (physical care and protection) and the pruning, digging and wedding of the vineyard. It also makes a correlation between the hedge (natural, creation, protection) and the command to the clouds not to provide rain. This type of emphasis through couplets is a mainstay of Hebrew poetry, allegory and mashlim (parables). Isa 5:7 For the vineyard of HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heavens armies, is Beit the House of Yisrael (Overcomes in God), and the men of Yehudah (Praise, Judah) are His plantation of delight: and he looked for mishpat judgment (right judgement, discernment), but behold mispach bloodshed; for tzedakah righteousness, but behold tze’akah an out-cry. The Hebrew word play in these verses places great emphasise on the ironic wickedness of those who make up the vineyard. Hashem looks for mishpat but finds mispach, He looks for tzedakah but finds tze’akah. These Hebrew words with similar sounds are none the less conveying opposing motivations. Each word is altered only slightly, either by adding a consonant or replacing one. This teaches us that it is often in the subtleties that we need to discern our path. After all, the distance between judgement (mishpat) and bloodshed (mispach) is determined by the replacement of a single character. Isa 5:8 Alas, because of those that join house to house, that add field to field, until there is no place (for others), that they may be the only ones with a place in the midst of Ha-aretz the land! From verses 8-23 Isaiah denounces six types of evil doers. His words read like observations as much as divine illuminations. He has witnessed the wickedness of his own people first hand. The Hebrew Hoy, “Alas” usually translated as “Woe”, is an impassioned proclamation of warning and incredulity. It almost always begins a denunciation of some form of evil. Yeshua Himself employed this phrase on many occasions, in some cases referring both explicitly and implicitly to the prophet Isaiah (Matt. 11:21, 23:13-20; Luke. 6:24-26, etc.). The Hebrew “Ha-aretz” should be rendered “The land”. It is a specific reference to the land of Israel, the Promised Land. It does not refer to the entire earth in this context, as some English translations suggest. This rebuke is in response to the rich ignoring the Torah instruction to ensure that the tribal lands remain in the hands of the tribes and in the possession of the families that they had been assigned to throughout the generations (Jos. 14:9). It seems that rather than returning rented land during the jubilee year (Lev 27:24), the rich had been taking the land of other Israelites as a permanent possession, thus leaving many in poverty, unable to provide for their families. A classic example of this type of sin can be seen in the actions of the wicked king Ahab of Israel (1 Kings 21). Throughout Scripture Hashem is seen to punish His people most severely for the crimes committed against the poor, the widow and the orphan. Isaiah is not alone in his description of the conditions experienced by the poor: contemporary prophets like Amos, Hosea and Micah reflect the same terrible conditions in their historical writings. Isa 5:9 In my ears, HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies says, “Oaths notwithstanding, many houses shall become desolate, even in great and toviym pleasant (places), nothing will dwell. “In my ears” refers to the ears of the prophet. HaShem is speaking these words to Isaiah in order that he might convey them to the people. “Oaths not withstanding” means HaShem will keep His eternal promises (of land, priesthood and redemption etc.) to ethnic Israel in spite of the temporary need for His disciplining of them. The events described here have taken place many times throughout the course of Israel’s history. One such event is recorded in 2 Chronicles 28:5-8. During the days of Ahaz 120,000 men were killed in one day by Pekah of Samaria, and 200,000 people were carried off into captivity. Isa 5:10 For, ten acres (4 Hectares) of vineyard will yield one bat (22 litres), and the seed of an homer (220 litres) shall yield an ephah (22 litres). In simplified terms the harvest will produce only a tenth of the seed sown. This means that not only will there be little food, there will also be no provision made for saving seed to plant for the following year. This is a description of famine, starvation, desolation. Isa 5:11 Alas, because of those who rise up early in the morning, pursuing liquor; that continue until night, wine inflames them! Isa 5:12 And it has come to pass that harp, and the guitar, the tambourine, and flute, and wine, are in their feasts: but they regard not the work of HaShem (YHVH: Mercy), neither consider the work of His hands. They fail to consider that the very vineyard they are feasting in and the produce they are enjoying is the work of HaShem’s hands. The holy convocations of HaShem are being celebrated as drunken parties rather than as opportunities to commune with God as a nation. Isa 5:13 Therefore my people are gone into captivity, because they have no da’at knowledge: and their honourable men are starving, and their multitude dried up with thirst. Captivity results from a lack of knowledge. Not the knowledge of humanity but the knowing of God. To be known by Him means to receive His knowing of us. The Hebrew da’at means: knowledge, perception, skill, discernment, understanding, wisdom. The knowledge of God is not the accumulation of information, rather it is the receiving of His Spirit, Who produces in us the fruit of “Love, joy, peace, patience, gentleness, integrity, trust, goodness, and self-control.” (Gal. 5:22), and equips us with the gifts of “Wisdom, knowledge, trust, healing, miracles, prophecy, discernment, and language”(I Corinthians 12:8-10). Isa 5:14 Therefore sheol (holding place of the dead, divided into Gan-Eden [Paradise] and Gehinnom [Torment]) has enlarged herself, and opened her mouth without measure: and descending into it will be their splendour, and their abundance, and their uproar, and he who rejoices. Isa 5:15 Adam humanity will be brought down, and the mighty man will be humbled, and the eyes of the lofty will be brought low: “Sheol” should be transliterated in this context. It is at best misleading and at worst deception to translate the place of the dead as “Hell”. Sheol is divided into two and is the temporal holding place of the departed spirits of humanity. All those departed enter either Paradise or Gehinnom based on their standing before God. At the end of days the dead will rise and the righteous will enter the Olam Haba (World to come) and eternal life but the unrighteous will be thrown into the lake of fire (eternal torment) along with Satan and his spiritual allies (Rev. 20:10, 14-15). Neither the Greek “Hades” nor the English “Hell” properly convey the ancient Jewish understanding of the holding place of the dead known to Hebrews as Sheol. Hell should also not be used synonymously with eternal punishment or the lake of fire, as these are descriptions of the eternal torment that awaits the wicked following the judgement, whereas Gehinnom, which is within sheol, is a temporary place of punishment. The personification of Sheol and her widening mouth is meant to denote a great increase in deaths. The uproar of the wicked, the vain revelry of Israel will be consumed by Sheol. Those rejoicing in their wickedness will be silenced by her. Humanity, used here to indicate the pride of human knowledge, will be brought down into Sheol, all who are wise in their own eyes and take pride in their wickedness. The juxtaposition of the highs and lows will meet its crescendo in the following chapter where the One Who is High above all and Who created the depths of all things is revealed seated on His throne. Isa 5:16 But HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies, shall be exalted in judgment (justice, right judgement), and Ha-Elohim (The Judge) The God Ha-Kadosh The Holy One, will prepare tzedakah righteousness. God is named here for mercy, war and judgement. He is The God (Ha-Elohim), The Holy One (Ha-Kadosh). He alone is worthy to judge. And yet, His warring and judgement are born of love and mercy. He has prepared righteousness (The Branch), He has intended salvation from the beginning. All this judgement is the discipline that precedes redemption. Isa 5:17 Then the lambs will feed in the pastures, and the waste places of the fat ones will be consumed by strangers. Wild sheep will feed on what remains of the crops and the lands and left over produce and riches of the wealthy will be consumed by foreigners. This is a tragic picture of Israel’s temporary loss of her inheritance. Isa 5:18 Alas, because of those that drag avon perversity with strands of falsehood, and sin like a rope drawn cart: Isa 5:19 Who say, “Let Him make speed, and hasten His work, that we may see it: and let the counsel of the Holy One of Yisrael (Israel) draw near and come, that we may know it! The “Woes” increase and the charges grow greater. Each subsequent act of evil is worse than the last. While the ignorant sin without a care for God, the truly wicked either abuse Him or renounce Him altogether. The words of these people are a direct challenge to God. They either don’t believe He exists or they consider Him powerless to resist them. Self-worship is perhaps the ultimate form of Idolatry. These wicked ones even employ the prophet’s own description of God as “Holy One of Israel”. In doing this they insult both God and the Patriarchs of Israel from whom they are descended. Isa 5:20 Alas, because of those that call rah evil tov good, and tov good rah evil; appointing choshek darkness for Or light, and Or light for choshek darkness; designating mar bitterness for matok sweet, and matok sweet for mar bitter! Those spoken of here are seeking to tear away at the very fabric of morality. God had seen in His creation from the beginning, that it was good. And following the creation of humanity He saw that it was “Very good”. This people, by changing the meaning of good and evil have pronounced judgement against their own sinful nature, for God had called humanity good but humanity had chosen information (Fruit of the tree of knowledge of good and evil) over relationship. Again they knock down the very fence that protected them (Torah) by saying that choshek darkness (a symbol for the evil one) is Or light. The Hebrew word Or (Light) is used of the light that predated the creation of the lights of the heavens. This is a direct insult to the pre-existent redeemer, the Light of the world, the King Messiah Yeshua. Ironically in calling bitter sweet and sweet bitter, they describe their own descent into bitterness and suffering. They had once tasted the sweet provision of God and now in calling God’s provision bitter they have pursued their own inability to provide for themselves, seeing their own bitter character as something sweet. All these perversions of truth are equally applicable to the post-modern hang over we are experiencing in today’s western culture. What we are reading here in Isaiah, a book written over two and a half thousand years ago, is a description of Relative truth, a so called new concept, concieved during the modern historical period of the enlightenment. Isa 5:21 Alas, because of those that are wise in their own eyes, and prudent in their own sight! Isa 5:22 Alas, because of those that are great at drinking wine, and men of strength who mix strong drink: Isa 5:23 Who justify the wicked for reward, and take away the righteousness of the righteous from him! Idolatry, self-worship and delusions of grandeur bear the fruit of arrogance, delusion, decadence, and injustice. Our modern media is full of stories that applaud the wicked and decry the righteous. Like the prophet Isaiah, we live in a society that detests those who walk rightly with God. Isa 5:24 Therefore as the fire devours the stubble, and the flame consumes the chaff, so their root will be as decay, and their blossom will rise as dust: because they have cast away the Torat HaShem Instruction of HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies, and despised emrat the word of the Holy One of Yisrael (Israel). Because of all that the prophet has observed God has firmly established the complete burning off of the land both physically and figuratively. Fire is a symbol of judgement and power. It is judgement and torment to the wicked but it is power and light to the righteous. The reason given for this fire of judgement is that the people of Israel have cast off the loving instruction of God’s written word (Torah Emet) and have despised the spoken word (Emrat) of God. Israel had the Torah but had rejected its teaching, they had the prophets speaking the word (Emrat) but despised and mistreated them. Therefore, the only form of guidance left to them was discipline. It is true to say that it is the rejection of both the written and living word of God that continues to alienate people today from right relationship with Him. The written word (Bible) and the living Word (Yeshua, D’var, Memra, Emra) are gifted to humanity through the Jewish people, and yet humanity continues to resist relationship with her loving Creator and Father. Therefore, it would be unwise for anyone to point a finger at Israel: we are all guilty. Isa 5:25 Therefore the anger of HaShem (YHVH: Mercy) is kindled against His people, and He has stretched forth His hand against them, and has struck them: and the mountains tremble, and their carcases are torn in the midst of the streets. In spite of all this His anger is not turned away, but His hand is stretched out still. Notice the past tense, “He has stretched forth His hand against them”. Although the prophet is speaking of future events, from God’s perspective outside of time and space they have already taken place. The phrase “His hand is stretched out still” affirms the continued outworking of these things throughout Israel’s history of disobedience. This is not a case of God withholding mercy, rather it is a case of His dispensing justice. A Father who disciplines the children of others without first disciplining his own children is a fool. God is no fool, He has chosen Israel to be a light to the nations, and the light that comes forth from her will not abide darkness. Therefore, she is disciplined for the sake of redemption. Isa 5:26 And He will lift up a banner to the nations from far off, and will whistle to them from the end of the earth: and, behold, now, with haste they will swiftly come: Isa 5:27 None will become weary or stumble among them; none will slumber or sleep; neither will their loin clothes be loosed, or the straps of their sandals be broken: The banner or signal that HaShem lifts up will inform the nations of Israel’s weak position and invite them to invade her. He will strengthen their armies and ensure that they don’t grow weary or lack provision. All these privileges were once provided for Israel His chosen, now, in order to discipline Israel He has given their food to the dogs (Heathen nations). Isa 5:28 Whose arrows are sharp, and all their bows bent, their horses' hoofs will bring distress, making judgement, and their wheels will be like a whirlwind: Isa 5:29 Their roaring shall be like a lion, they shall roar like young lions: Yes, they will roar, and lay hold of the prey, and will carry it away safe, and nothing will be able to deliver it. The sharp arrows and flexible bows speak of strength of arms and the thundering horses and whirling wheels speak of fear and awe. The Lion is the symbol of Judah (Gen. 49:9) and her Messiah King. Therefore, the allusion to the nations being like lions is an affront to Judah’s identity and an ironic metaphor for the taking away of her strength. Isa 5:30 And growling on the ground in that day they shall roar against them like the roaring of the sea: and if one looks to the land, behold choshek darkness and tzar distress, and Or the light chashak grows dark in the clouds. Just as they have called darkness light and light darkness, so Hashem will turn the natural light that they rely on to darkness and keep from them the spiritual light that they have rejected, leaving them in physical distress and spiritual darkness. Introduction to Isaiah 6: Isaiah 6 begins with the end of Uzziah’s reign (approx. 740 BCE/BC) and the ordination of his son Jotham who had already been co-regent for some time due to Uzziah’s sinning against the Lord by desecrating the Temple rite (2 Chronicles 26:16-21). While it may seem odd to place the vision and calling of Isaiah here rather than at the beginning of the book, there is a certain sense of continuity about it. The opening chapter of Isaiah gives an overview of the message of the entire book, and chapters 2-5 offer prophecies that pertain specifically to Uzziah’s reign, notwithstanding the cyclical nature of Hebrew prophecy. Thus, at the death of the reasonably godly but somewhat flawed king Uzziah, at a time when Israel was teetering on the edge of complete moral corruption, the prophet’s calling is affirmed in the vision of HaShem. This is why the prophet is told that the people will be “Ever hearing but not understanding, ever seeing but not perceiving” (v.10). Sadly, Isaiah’s calling, like that of the Messiah he foretells (Chpt. 53), will be the calling of a suffering servant who is deeply grieved by the sin of his people. Five years prior to the death of Uzziah, Tigalatpileser III (745-727 BCE/BC) the warring king of Asyria came to power, and with him a vision to build an empire that encompassed the known world (Between the Euphrates and the Nile). Thus the kingdoms of Samaria and Judah were about to meet their doom. And yet, rather than repent, they continued to pursue moral decay. “Let us eat and drink, for tomorrow we shall die.” –Isaiah 22:13 The Text of Isaiah 6 Isa 6:1 In the year that king Uziyah (My strength is YHVH) died I saw Adonai my Lord sitting upon a throne, high and lifted up, and the hem of His robe filled Ha-heiycal the temple, palace. The Scriptures teach that a human being cannot see God in His full glory (the face of God) and live (Ex. 33:20; John 1:18). This does not however prevent God from revealing Himself in other ways. The rabbis agree that while God is echad, yet He has many emanations. We know that the Patriarch’s met God face to face in human form. Abraham called one of the three messengers that met him at Mamre, “Adonai, My Lord” (Gen. 18:1-3) and the text shows us by using the first and third person interchangeably that this was in fact God Himself revealed as a messenger. Likewise Jacob wrestled with a “Man” Who was also God (Gen. 32:24-30). Jacob understood this mysterious man to be God, exclaiming, “I have seen God face to face and am preserved”. Thus we understand that God is echad but reveals Himself in many ways. Speaking of the Messiah Yeshua the letter to the Philippians reads: “He made Himself of no reputation and took upon Him the form of a servant and was made in the likeness of man.” (Phil. 2:7) Again, speaking of the Messiah Yeshua the letter to the Colossians reads: “For in Him dwells all the fullness of the Godhead bodily.” (Col. 2:9) It is noteworthy that Isaiah saw Adonai (My lord) and not HaShem (YHVH). The hem of the robe is an allusion to the High Priest’s garment. With both these things in mind and given that Hashem is invisible, the Lord Whom Isaiah is referring to is a representation of Hashem in human form, wearing a robe (priestly, royal). The symbolic use of the robe unites the Kingship and Priesthood of Israel in the Ministry of the Great High Priest and King Messiah. John’s Gospel affirms the identity of the Lord of Isaiah’s vision when, speaking of Yeshua he writes: “Therefore they could not believe, because as Isaiah also said, ‘He has blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Isaiah, when he saw his glory, and spoke of him.” – John 12:39-41 Ha-heiycal can mean both Temple and Palace. It can be understood to refer to both the earthly Temple in Jerusalem and the heavenly Temple. There is little point arguing over which is meant because the glory of God is over all the earth. The throne is that of the King of Mercy (YHVH denotes mercy). It is in fact the mercy seat and He Who sits on it defines mercy. Isa 6:2 Seraphim (Burning Angelic beings) stood above it: each one had six wings; with two covering the face, and two covering the feet, and two being used to fly. Our rabbis generally agree that these are the same beings as those who appear in Ezekiel's vision of the living creatures (Ezekiel 1:5); their name Seraphim, means burning, and Ezekiel's living creatures are said to be "like burning coals of fire"(Ezekiel 1:13). God’s messengers are like flames of fire (Ps. 104:4). Specifically Seraphim. The plural form Seraphim probably also alludes to the four angelic beings who proclaim the holiness of God in the Revelation (Rev. 4:8). The Seraphim cannot be the two guardians of the Ark of the Covenant because those guardians are Cherubim (Ex. 25:22). The wings covering the face show reverence for the manifest glory of God and the wings covering the feet are a sign of humility. The fact that these particular messengers are messengers of fire (Seraphim) correlates to the fire of judgement, refining and empowering that HaShem is bringing upon Israel. “Who makes His malakhim messengers ruachot spirits and His shartayn servants eish loheit fiery flames.” –Psalm 104:4 Isa 6:3 And one cried to another, and said, “Holy, holy, holy, is HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies: kol ha-aretz the whole land/earth is full of His glory. When something is repeated it is firmly established within time and space, and when something is said three times it is an eternal and immutable truth. Thus the Seraphim cry “Kadosh, kadosh, kadosh!” They are speaking of the perfection, purity and absolute otherness of God. Yes, He is also Father, Son and Spirit, and He is echad (A complex unity). “And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, ‘Holy, holy, holy’, HaShem Lord Elohim God Shaddai Almighty, who was, and is, and is to come.” –Revelation 4:8 This revelation of God’s holiness correlates to the prophet’s repeated use of the title “Holy One of Israel”. Isaiah uses this title twelve times between chapters 1-39, and seventeen times between chapters 40-66. This is yet another reason to affirm the united view of the book of Isaiah. There is far too much continuity of language for the book to have been written by multiple authors. Outside of Isaiah the title “Holy One of Israel” occurs infrequently (Psalms 71:22, 78:41, 89:19; Jeremiah 50:29, 51:5). Isa 6:4 And the threshold shook at the voice of him that cried, and Ha-Beit the house was filled with smoke/cloud/vapour. Ha-Beit is another name for the Temple in Jerusalem. For the prophet Isaiah and for the people of Israel the manifestation of smoke, cloud and fire recalls the presence of God’s angel with the people following their escape from Egypt. It is a reminder that God Himself is Israel’s hope and freedom. At a time when the Temple service is being dishonoured through syncretism and idolatry, God is showing the prophet a manifestation of hope for the future. Isaiah is witnessing the manifest Messiah, God with us, seated on the throne of mercy and offering Israel hope and a future. Isaiah is gazing, not into a dream or an open vision but through a temporal rupture that allows him to look through the skin of time and space and into the Olam Haba (World to come), the eternal now. Isa 6:5 Then I said, “Alas for me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for my eyes have seen the King, HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies. Why “Unclean lips”, why not “Unclean lev (heart, inner person)”? “A good man, out of the good treasure of his lev (heart, inner person) brings forth that which is good; and an evil man out of the evil treasure of his lev (heart, inner person) brings forth that which is evil: for of the abundance of the lev (heart, inner person) his mouth speaks.” –Luke 6:45 Like every righteous person before him and every righteous person after him, Isaiah, when standing in the presence of the revelation of God, becomes profoundly aware of his own sinful state and the greater sin of his people. It is a great indictment against the wicked in Israel that their prophet Isaiah, who is walking in right relationship with Hashem, none the less confesses that he is a man of unclean lips. Isaiah shows contrite humility in owning his sinful nature. No one can come to God without humility. Isa 6:6 Then one of the Seraphim (Burning Angelic Messenger) flew to me, having a live coal in his hand, which he had taken with the tongs from off Ha-misbeach the altar: The altar is the altar of blood sacrifice. The Hebrew root zabach means to shed blood, slaughter. Whenever the word mizbeach is used without a qualifying term such as “incense”, it refers to the altar of blood sacrifice. This is important because remission of sin comes only through the shedding of blood (Lev 17:11; Hebrews 9:22). One need not ask how a burning being can hold a hot coal in its hand. Isa 6:7 And touched it upon my mouth, and said, “Hinei, Now, this has touched sephateycha your lips, language, speech; and avoncha your perversity is taken away, and chatat’cha your sinful condition t’kupar purged. The messenger says “Your sinful actions are taken away and your sinful nature is purged”. The Hebrew avon denotes sinful action that perverts and the Hebrew chata denotes the sinful nature or yetzer ha-ra (evil inclination). This is a theophany of redemption. Isaiah is receiving the gift of eternal salvation through Yeshua Whose blood has been shed on the altar and Whose fire of judgement has purged Isaiah and reconciled him to God in perfect love. This is a revelation of the resurrected and transcendent Messiah, made to a prophet who lived some 600 years prior to the Messiah’s being born into time and space. Isa 6:8 Vaesh’ma and I heard, listened to, received et kol the voice of Adonai (My Lord), saying, “Who shall I send, and who will go for us?” Then I said, “Hineini (Here am I, ready, willing, trusting, certain); send me”. Notice again that it is Adonai (My Lord) and not HaShem (YHVH) Who asks the question, “Who shall I send”. This is in fact that person of God with us, the Messiah, the Branch, Who is speaking to His prophet Yishaiyahu (My Salvation is YHVH). Isaiah answers with the voice of a willing servant (Yeshua), “Here I am ready, willing, trusting, certain, send Me!” Isaiah is acting here as a prefigure for the Messiah, Who willingly answered God’s call to go to the people of Israel for the sake of their salvation. The person of God is echad (a complex unity). This manifestation of the Lord and the plural language lanu (for us) is a revelation of the complex unity of the Godhead. Isa 6:9 And He said, “Go, and tell this people, indeed you hear, but you don’t understand; and indeed you see, but you don’t perceive.” HaShem now speaks in a voice of judgement, temporarily preferring the title “This people” over the former “My people”. Yeshua refers to those who reject God as children of Satan, thus they are no longer children of God (John 8:44). However, in repentance they may become children of God again, and with regard to the ethnic people of Israel, they are loved for the sake of the Patriarchs and continue to play an intrinsic role in the salvation of humanity. God has not forsaken the Jewish people whom He foreknew(Romans 11:2). These words are spoken by the Lord Adonai to Isaiah. They are also spoken by Hashem to Yeshua. In fact, Isaiah, whose name means “My Salvation is YHVH”, is a type for the Messiah, whose name means “YHVH is Salvation”. Isa 6:10 “The lev inner person (heart) of this people has become fat, and their ears heavy, and their eyes shut; lest they see with their eyes, and hear with their ears, and understand with their lev (inner person, heart), and turn back, and be healed.” The lev (inner person) is often misunderstood. The English word heart can mislead the reader because it is regularly used in western culture to speak of the seat of emotion. To the Hebrew the lev is the place where all other elements of the person converge: mind, emotion, physiology, soul, senses etc. By calling the lev fat the prophet is saying that like the arrogant rich who are violating the poor, the fat lev is headed toward destruction. “Heavy ears” is a Hebrew idiom that denotes dullness, an inability to receive godly council. The “shut eyes” are a wilful refusal to acknowledge the destructive consequences of sin. If the people were to see their actions and the resulting suffering they have caused, hear the cries of the poor and allow the Spirit of God to convict their inner person, they would turn back to Hashem and be saved. However, like many during the time of Messiah, they were so intent on pursuing destruction that they refused to turn back. The phrase “Lest they see…etc.” is a mournful note in a tragic song. HaShem knows they will not see. It is not a case of HaShem forcing His people to become blind but rather giving them the freedom to choose their own destruction. Without freewill love cannot exist. How HaShem and His prophet long for the people of Israel to turn back to Him. However, HaShem has already seen the decision of His people. Thus He speaks this mournful outcome into time and space via His prophet Isaiah. Isa 6:11 Then I said, “Adonai (My Lord), how long?” And He answered, “Until the cities be wasted without inhabitant, and the houses without persons, and the land becomes utterly desolate, Isa 6:12 And Hashem will have removed Ha-adam the humanity far away, and there is great desolation in the midst of Ha-aretz the land. The prophet is overwhelmed with grief for the plight of his people. In his role as an intermediary he calls on God, “My Lord, how long?” HaShem answers by describing a time yet future when the cities and houses of Judah and Jerusalem will be devoid of inhabitants (Probably a description of the Roman destruction of Judah and Jerusalem in 70 CE/AD). A time when the land too will be laid waste and all human interaction with it will cease. Isa 6:13 But perpetually in it will be a tenth, and will return, and start burning (or, will eat of the land, consume): they will be as a terebinth tree, and as an oak, whose felling is in them, a stump, memorial, pillar: the holy seed will be a pillar, memorial, stump. “Holy seed” or “Seed that is holy” is a reference to the remnant of Israel. The tenth is an allusion to the tithe that has gone unoffered in Israel’s wickedness. The number ten is also a symbol of fullness. Thus the tenth, which is a remnant, will again become a full nation. This verse is characteristic of Isaiah’s message. In the midst of the dire observations and future consequences of Israel’s sin, hope shines through. God reminds the prophet that there will always be a remnant (Tenth) and that even when the returning people fall like trees and are consumed by fire, the remnant will remain as a stump and a memorial before Hashem. The remnant of religio-ethnic Israel will be according to the election of God’s grace (Romans 11:5). The holy seed of Israel will one day produce the Holy One of God, The Branch and Redeemer. © Yaakov Brown 2017 The actions of the wicked are by nature self-destructive. Sin itself is self-hatred and is born of self-worship. Introduction:
Having offered Judah/Israel the possibility of restoration in the face of judgement and self-inflicted suffering, Isaiah now speaks a further word of warning and a firm promise of discipline. This removing of Israel/Judah’s strength and supply, is to be a consequence of her sinful actions. In many ways the words of chapter 3 are simply an observation of the inevitable result of sin. However, in the midst of Israel’s journey toward destruction Hashem will raise up a Branch “Tzemakh” (Chap. 4). There are angels in the turbulence, hope in the storm, Mashiyach is on the move. Isaiah 3 Text: 3:1 For, Hinei Now (behold), Ha-Adon the Lord, Hashem (YHVH: Mercy) Tz’vaot Who goes forth in war (of hosts), takes away from Yerushalayim (Downpour of Peace [Jerusalem]) and from Yehudah (Praise [Judah]) the mashein support (rest, protector) and the masheinah staff (sustenance, support, protector), the whole mashein supply (support, rest) of lechem food (bread), and the whole mashein supply (support, rest) of mayim water, The first words of this chapter offer the ultimate alternative to reliance on human strength (as alluded to in the final verse of Chapter 2). “Behold, now, the Lord, YHVH (God alone), Ruler of Heavens armies (Ruler over all creation)…” We note that the present tense “takes away” is used to refer to the future. This is another indication of the perspective of Hashem, Who is outside of time and space. It is a statement of certainty, something that has already been established, though from humanity’s perspective is yet to come. Isaiah uses couplets here that are very similar to those used in the psalms. This Hebraic technique is the equivalent to the rhyming used in English poetry, however, it has a much greater impact, in that it emphasizes the spiritual significance of physical elements. The couplets are:
We might also add to the couplets of supply, the names of Jerusalem and Judah. Our deep peace (Jerusalem) and the praise of our lips (Judah) equate to our full bellies (food) and our refreshed mouths (water). Further still the chapter begins with the Names Adon (Lord) and HaShem (Mercy). We find security and comfort in knowing God as Adon Lord (food, our sustenance John 6:51-55), and we receive mercy (water of life John 4:14, Rev. 21:6) from HaShem the God Who is Mercy. 3:2 Gebor Mighty, and v’iysh a man from war, a judge, and prophet, and soothsayer, and elder (ancient), 3:3 Prince of fifty, and banner of faces (an exalted person), and counsellor, and wise, cunning, and discerning whisperer. These verses continue to emphasize the folly of trusting in human strength. Just as God has removed the sustaining elements of food and water, so too He will remove the physical protection of the individual (Strong man) and the national protection of the army (Man of war). HaShem will also remove all the commanders of men and the intelligent, wise and just rulers of Judah and Israel, as well as those who claim to be wise through witchcraft. Based on the removal of judges (just rulers) and prophets (discerning whisperers), the Talmud says that the events of Isaiah 3 occurred 40 years prior to the destruction of the Temple. This text is probably not speaking of the Babylonian exile because there were prophets leading Israel during her exile in Babylon (Jeremiah, Daniel, and Ezekiel). It is therefore referring to a later date. 3:4 And I will give children as princes, and pranksters to rule over them. 3:5 And oppressed shall be the people, man (person) over man (person), and a man (person) by his friend (neighbour): ha-nahar the young boy against the elder, and the disgraced against the honourable. As a result of the collapse of authority over Israel, young people who are nothing more than degenerate pranksters will gain positions of power over the people (Eccl. 10:16). This will in turn result in general ill will between fellow Jews and open disrespect and rebellion by the young against their elders. People who should be despised for their wickedness will be applauded and those who deserve honour will be treated with contempt. This description of a degenerate nation should sound very familiar to our modern ears. Is our own generation not the perfect example of all these things? In our entitled rebelliousness we have turned our back on the wise and honourable (Lev. 19:32) in favour of lude pranks and youthful vanity. Perhaps the Rav Shaul (Paul) had the words of Isaiah in mind when he wrote the following warning to Timothy: “This know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, high-minded, lovers of pleasures more than lovers of God; 5 Having a form of godliness, but denying the power thereof: from such turn away. 6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7 Ever learning, and never able to come to the knowledge of the truth. 8 Now as Jannes and Jambres withstood Moses (Exodus 7:11-12. Targum Yonatan), so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. 9 But they shall proceed no further: for their folly shall be manifest unto all men, as their's also was.” – 2 Timothy 3:1-9 (KJV) 3:6 When a man takes hold of his brother of the house of his father, saying, “You have clothing, go forth and become our ruler, and let this stumbling block (ruin, heap) be under your hand:” 3:7 lifting up a banner on that day, he will speak, saying, “No bandaging up; for in my house there is no lechem food (bread) nor clothing: don’t appoint me chief of a people. One of our community leaders recently described a picture of her father, taken with his uncles just after the blitz in London post WW2. She recalled her father saying in reference to the photo, “We weren’t poor, we had shoes”. From our affluent modern perspective this may seem pathetic, but this was the stark reality of the time. Poverty was being measured using a different scale. This is what the prophet is alluding to in verses 6 and 7. The time of Israel’s punishment will reveal a type of poverty and lawlessness that cannot be weighed using the scales of prosperity and abundance. A man who is wearing a simple coat will be considered to be as if he were wearing the robe of a prince. Thus, his own brother will plead with him to lead the people, based only on the perception that the coat indicates some form of wealth. In turn the one being asked will proclaim publically, “I don’t have food or any means to provide for you, nor am I capable of leading you into prosperity and healing”. In a prosperous country people jostle for position and seek power and authority in order to control wealth, but in a destitute country not even the poorest individual will agree to rule. To attempt to rule the impoverished and angry is to sentence one’s self to certain death. It is interesting to note however, that even in this terrible state the people of Israel would hold on to certain foundational aspects of their faith. The fact that the person in these verses is asking a brother to rule indicates a sense of understanding of the Torah. As destitute and desperate as Israel would become, she would always despise the idea of an illegitimate ruler. This is made clear by our history. The illegitimate princes and priests of the first century CE (AD) are a prime example. The Jews of the time despised illegitimate rulers who claimed to have authority over Israel but were not ethnically Jewish. “You will indeed set over yourselves a king, whom Adonai your God chooses. One from among your brothers will be appointed as king over you—you may not put a foreigner over you, who is not your brother.” – Devarim/Deuteronomy 17:15 (TLV) Jerusalem is referred to here as “a stumbling block, ruin, and heap”. The one being asked to rule is being offered a “heap” of trouble. This is a heart-breaking description of the holy city, whose suffering has pierced the heart of God. The suffering He allows for the sake of our redemption is felt most strongly by God Himself. He is a father who suffers alongside His children even in their disciplining, not because He is guilty but because He is merciful and loving. It is one of the most beautiful and mysterious aspects of the Gospel: that an utterly innocent One would suffer for the sake of the guilty. 3:8 Because staggering is Yerushalayim (Downpour of Peace [Jerusalem]), and Yehudah (Praise [Judah]) is fallen: because their l’shonam tongue, language, speech and their practices are against Hashem (YHVH: Mercy), to rebel before the eyes of His glory. 3:9 The appearance (knowledge [nakar]) of their faces (countenance) testifies against them; and they declare their sin like S’dom (Burning), they don’t hide it. Oiy (Woe), a warning to l’nafsham their soul! for they have repaid themselves with ra’ah evil. The staggering of Jerusalem is self-induced. The tragedy of Israel’s rejection of God at this time is that it is a rejection of His love, mercy and protection. Her suffering, like the eternal suffering which will one day find those who reject God perpetually, is of her own choosing. By her own mouth (Language, tongue, speech and the gate for consuming), both in what she has spoken and what she has consumed, Israel/Judah/Jerusalem has rejected the love of her God. Like a wife who has everything but chooses to pursue another man in spite of the suffering she will bring upon both herself and her family, Jerusalem/Judah/Israel had taken her eyes off the face (before the eyes) of HaShem (Glory). The warning of verse 9 is made to the corporate soul (nafsham) of the people. The text is clear, it is the people who have purchased evil for themselves. God is not so much punishing them as He is simply allowing them to choose their own fate. Without freewill love cannot exist. God’s love for His people, indeed for all humanity, is so great that He risks rejection and willingly offers redemption through the spilling of His own blood. And if the blood of bulls, as temporary as it was, is able to temporarily cover sin in some small way, how much more is the blood, the very essence of God Himself able to cover sin eternally for those who will receive His blood covering through Messiah Yeshua (Jesus) our King. 3:10 You, say to the righteous, that good: certainly fruit they shall eat of their practices. 3:11 Oiy (Woe), a warning to the wicked! Evil will be repaid to him whose hands fashion it. “Be not deceived; God is not mocked: for whatever a person sows that shall he also reap.” –Galatians 6:7 In the midst of this self-inflicted depravity and suffering, the righteous will reap fruit from their own right actions, which are seeded in them through the love of God. Good deeds have both immediate and future benefit. Their immediate benefit can be seen in the right actions themselves and the future benefit is the fruit of those right actions which permeate the lives and actions of others, ultimately leading to eternal glory. Note that the righteous act individually and bear fruit that ministers corporately. On the other hand, the wicked individual receives the torment that comes from his actions. Thus the wicked fashion their own torment. The actions of the wicked are by nature self-destructive. Sin itself is self-hatred and is born of self-worship. To truly love one’s self is to soberly assess ones condition before God. Self-empowerment and self-love are not the same thing. We are only truly able to love ourselves when we accept God’s love for us. Our value is in Him, in the same way that our very existence is in Him. Thus our empowerment comes from Him. This is the opposite of self-empowerment. It is the realization that we are powerless to save ourselves. 3:12 Ami My people, oppressed severely by youngsters, and women rule over them. Bo ami O my people, you’re lead by misleaders in ways of error and on paths that engulf you. 3:13 Stand to contend Hashem (YHVH: Mercy) stand to judge amiym peoples. This verse seems to be a contemporary observation. The prophet, speaking the Word of God, aches as he says “My people”. There is an intrinsic connection between God, the prophet and the people. Thus the pain of the people’s suffering is felt by the One Whom they have rejected. The children and pranksters of verse 3 are the oppressors in verse 12. The allusion here to women ruling over the people must be understood in context. At this period in history to have a situation where a nation was being ruled by women meant that the men of that nation had either perished or were too weak and fearful to participate in leadership. The phrase, “Stand to contend Hashem” is a calling on God to intervene. Judgement puts an end to sin. Thus, “Stand to judge peoples”. 3:14 Hashem (YHVH: Mercy) will enter into judgement with the ancient ones of His people, and the princes of His: for you have burned and consumed the vineyard; the plunder of the poor is in your houses. The judgement of Hashem begins with those who claim hereditary authority, the sons of Israel’s leading forbears, her princes, both elected and hereditary. The charge is the destruction of God’s chosen people and their God given inheritance (the vineyard). The vineyard is used throughout Scripture to allude to both the people and land of Israel. This vineyard belongs to God and is to be cared for by Israel’s earthly shepherds (Rulers, priests). Yeshua used this same metaphor/allegory in the mashal (parable) of the vineyard owner (Matt. 21:33:46). Not only have Israel’s princes and rulers failed to safe guard her, they have gone further, taking what little the poor had from them and accumulating it in their own homes. 3:15 “Your king, what does he hope to achieve by beating my people to pieces, and grinding the faces of the weak, afflicted and poor?” Declares Adon the Lord Hashem (YHVH: Mercy) Tz’vaot Who goes forth in war (of hosts). The “grinding” of the faces of the poor employs the metaphor of wheat or barley being ground in a stone press. This is an allusion not only to the crushing of the poor but also to the consumption of them. Just as the grain is ground into fine flour and formed into bread to be eaten, so too the poor are being crushed and consumed in order to feed the lust of the rulers. Thus it is the Lord of Hosts Who is named. He goes out to make war against the unjust oppression of the poor. 3:16 Moreover Hashem (YHVH: Mercy) says, “Because the daughters of Tzyion (Parched land) are exalted (in their own eyes, haughty), and walk with necks offered up and lusting (ogling) eyes, walking and skipping as they go, and shaking bangles with their feet: Now judgement is levelled against the rich women of the land, many of whom are related to the rulers. Great attention is paid to the idolatrous actions of the leading women of Israel. From 3:16 through to 4:1 their haughty idolatry is observed, and its inevitable outcome revealed. The euphemisms used to describe the women of Israel are uncomfortably close to how one might describe the women of western nations today. They are “exalted (in their own eyes)”, arrogantly self-assured, with “necks offered up”, meaning that they are offering the skin of their necks up as an invitation to foreplay, not to their husbands but to men in general. In turn they “lust” after sexual partners, “skipping as they go” playfully encouraging sexual contact, “shaking bangles” in order to draw attention to their legs as a path to their genitals. In short, the women of Jerusalem, Judah and Israel are being described as promiscuous and generally sexual immoral. 3:17 Therefore Adoni My Lord will cause a scab to form on the crown of the head of the daughters of Tzyion (Parched land), and Hashem (YHVH: Mercy) will uncover their secret parts. The scab on the crown of the head correlates to the “exalted haughtiness” (v.16). The exposing of the private parts correlates to the allure of “shaking bangles” (v.16). The uncovering of their private parts alludes to a time when Israel’s enemies will use her women for sport. 3:18 In that day ha-hu He Adoni my Lord will remove the beauty of their anklets, and their head bands, and their crescent moon pendants, It is noteworthy that while each of the items listed here may in some way represent the worship of false gods, it is the crescent moon pendants that are most distinct. The moon was worshipped as a feminine deity in the ancient East (The crescent or birthing moon being a common symbol, still used today in some cultures to identify female bathrooms) and is linked to the sixth century political-religious invention of Islam. The crescent moon was a symbol of one of a pantheon of gods of the ancient East but is now used to represent Allah (The false deity of Islam). In essence, Allah is a feminine deity from a pantheon of deities and in no way qualifies as the One God of all things (despite the claims of Islam). These crescent pendants symbolizing a false god were to be removed from Israel. It is ironic that today the very Mountain of the Lord which Isaiah has previously alluded to, is desecrated by a place of worship which gives honour to the false moon god Allah. The mosque of the Temple mount is truly an abomination causing desolation. 3:19 The necklaces, and the bracelets, and the veils, 3:20 The head coverings, and the ornaments of the legs, and the sashes, and the houses (household shrines), ha-nefesh of the soul and incantations, Head coverings and veils were associated with prostitution (Gen. 38:14-15). The sexual immorality of Israel’s women is now linked to the explicit idolatry being practiced. Both household shrines to false gods and ancestor worship (soul incantations) are mentioned. 3:21 The signet rings, and nose rings, 3:22 The robes of state, and the tunics, and the cloaks, and the money pockets, 3:23 The mirrors, and the fine linen, and the head dress, and the veils. All of these items being used by the daughters of Zion to honour false gods and encourage sexual promiscuity among Israel’s men are items that Hashem had given Israel as the gifts of a groom to a bride or as a husband to a wife (Ezekiel 16:10-18). But in rebellion the women of Israel had defiled the gifts of Israel’s faithful Husband Hashem. 3:24 And it has come to pass, that instead of spiced perfume, decay; it has come to pass that instead of a belt, a rope; and instead of well-groomed hair, baldness; and instead of a robe a wrapping in sackcloth; and branding instead of beauty. As a result of her physical and spiritual prostitution and promiscuity Israel was now experiencing sickness, decay, poverty and mourning. Physically people were dying of sexually transmitted diseases and other ailments. Thus they were mourning the loss of many. Spiritually speaking the gods Israel had turned to were unable to help, being nothing more than blocks of wood and sculptures of stone, dead gods for dying people. Added to this were the demonic forces that were bringing sickness and death, demons that had been invoked by the daughters of Zion in their attempts to commune with the dead. The phrase “Branding instead of beauty” is an allusion to captivity and slavery. Israel had been delivered from slavery by God, now she was pursuing slavery in rebellion toward God. 3:25 Your men will fall by the sword, and your strength in battle. 3:26 And her gates shall lament and mourn; and she being empty, will sit on the land. Israel’s men and her armies were doomed to destruction. She would be left without military might. Thus her people will sit hopeless on the ground in a position of mourners (Job 2:13), a place of utter defeat, unwilling and unable to muster the strength to fight back against her oppressors. These words would be tragically fulfilled on multiple occasions, most memorably during the Babylonian invasion of 586 BCE/BC and then in the final captivity of Rome. Jerusalem was to be levelled to the ground by the Romans in 70 CE/AD and following her destruction the Roman Emperor Titus had a commemorative medal made depicting the daughter of Zion sitting on the ground under a palm tree in mourning (3:36). This is a picture of the deepest disappearing of humanity. The gates “lamenting and mourning” symbolize the ceasing of trade and the cessation of the celebration of the regalim (Going up festivals). The people of Israel will no longer benefit from the riches of other nations, nor will they be able to go up to worship God at the Mountain of the Lord. Isaiah 4 Text: 4:1 And being resolute seven women will take hold of one man in that day, and to him say, “We will eat our own bread, and supply our own clothing: only let us be called by your name, to take away our shameful condition. Both the number of women and their actions are rich with symbolic meaning. The plain meaning denotes that there will be so few men in Israel that women seeking to have familial and tribal connections with the view to securing tribal land as an inheritance, will be willing to act as concubines, even supporting themselves, something that is by law the Husband’s responsibility (Exodus 21:10): all for the purpose of being able to raise their children under a family name and hide the fact that they have been promiscuous, or in other cases have been widowed and are without a community to protect and nurture them. The remez (hint, allegory) reads “Seven (fullness) women”, meaning the entire nation of women, will seek redemption from one man. Israel’s mothers (representing the entire remnant of Israel) will unite together with a contrite spirit of supplication and call on one man for their salvation, saying, “Please take away our reproach”. Who will this one man be? The prophet answers this question in the following verse. 4:2 In the day ha-hu (the) He shall appear, tzemakh branch Hashem (YHVH: Mercy) to be beautiful and li’kavod to be glorious, and the fruit of the earth shall be excellent and splendid for the delivered of Yisrael (Israel: Overcome in Elohim). “At that time shall the Messiah of the Lord be for joy and glory;'' –Targum “In the day” refers to the day of the Lord (The final day), yet future. In that specific day (period of time) “Ha-hu” literally “The Him” will appear, “Tzemakh” the branch of Hashem (Mercy). This branch (The Messiah [Zechariah 3:8]) will appear in glory “li’kavod and all the fruit of the earth, both people and produce (All who receive the Messiah and welcome His return), will be subject to the kingdom of Israel (The delivered remnant) and to her King Messiah (The Branch). “The Branch” is the rod of the stem of Yishai (Jesse), a descendant of David (Jesse’s son) [Isaiah 4:2, 11:1]. He was to save Judah as a divinely appointed King-Messiah. Jeremiah refers to him as “The Branch of Righteousness”, He is a physical manifestation of divinity Whom Jeremiah calls, “HaShem Tzidkeinu” (YHVH our Righteousness) [Jeremiah 23:5-6. While Zechariah quotes HaShem, Who calls the Branch, “My servant the Branch” (Zechariah 3:8). Therefore, this Branch is both a human being and a servant of HaShem and God with us HaShem our Righteousness. Although Israel went through a number of kings during the days of Isaiah, and was ruled by numerous others following the days of Isaiah, not one came close to fulfilling the role of the Branch, the Messianic King and redeemer of Judah. It is because of the lack of credible candidates that early Jewish commentators always interpreted “The Branch” as the coming Messiah King of Israel. In fact, one of the many rabbinic names for the Messiah is Tzemakh “Branch”. Even the modern rabbinical prayers of the Hebrew siddur (prayer book) are full of references to the Messiah, Who is often called “Tzemakh David” (Branch of David). Some read, “In that day He shall appear, the branch Hashem (YHVH: Mercy) to be beautiful and glorious, and the fruit of the earth excellent and splendid for the delivered of Yisrael.” and therefore, interpret the fruit as being the second of the dual aspects of the Messiah’s person. He being both God with us “Tzemakh HaShem” and the fruit of the womb (earth), a human being. 4:3 And it has come to pass, those remaining in Tzyion (Parched place), and that remain in Yerushalayim (Downpour of peace), shall be called kadosh holy (Set apart), all ha-katuv the written lchayim to life (living) in Yerushalayim (Downpour of peace): “Everyone who is written unto life eternal” –Targum (ref. Acts 13:48) “In that day shall there be upon the bells of the horses, Holiness Unto The Lord; and the pots in the Lord's house shall be like the bowls before the altar.” –Zechariah 14:20 Still speaking of the future the prophet says, “And it has come to pass”. Meaning that Hashem already sees these things complete outside of time and space. It is therefore certain, that those who are the remnant of ethnic Israel who remain in the downpour of God’s peace (The Prince of Peace Yeshua), shall be called Holy, set apart. All those who have been written in Life (eternal) in the downpour of God’s peace (Yeshua our Prince). “Written” refers to being written in the book of life (chayim). 4:4 When you rachatz wash Adoni my Lord the excrement from the daughters of Tzyion (Parched land), and have cleansed the bloods of Yerushalayim (Downpour of peace) from the inside out by the ruach spirit (wind) of judgment, and by the ruach spirit (wind) of burning. “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,” –Hebrews 12:22 “By the word of judgment, and by the word of consummation or perfection;'' -Targum This will all come about following the cleansing of Israel’s sin (Through the blood of the Lamb of God Yeshua). As a result of this rachatz cleansing (washing of the inner person), the Ruach (Spirit) of judgement and fire will birth the return of ethnic Israel to the mountain of the Lord. This is a description of the outpouring of the Ruach HaKodesh (Holy Spirit), Who was given at Shavuot to the remnant of Jews gathered from throughout the known world (Acts 2). This refining and empowering of the Holy Spirit continues to the present day. 4:5 And bara creating from nothing Hashem (YHVH: Mercy) upon the entire foundation of Har Mount Tziyon (Parched place), and upon her sacred gatherings, a cloud and smoke by day, and bright fire flaming by night: for upon all, the kavod glory chuppah a canopy. “And creating from nothing” bara, just as He did in the beginning, Hashem (Mercy) will establish an eternal foundation on Mount Zion and presence Himself there, just as He did when He dwelt with Israel in the desert, in cloud and smoke by day and bright fire by night (Exodus 14:19, 19:9), and as He did when the priests came out from the Holy place (1 Kings 8:10). He will erect a chuppah (Wedding canopy) and those of the remnant who come under it will be His bride and become His wife for all eternity. “For I, says HaShem (YHVH), will be unto her a wall of fire round about, and will be the glory in the midst of her.” –Zechariah 2:5 “Arise, shine; for thy light is come, and the glory of HaShem (YHVH) is risen upon thee.” –Isaiah 60:1 Hosea, Isaiah’s contemporary, describes the restored relationship between God and Israel in similar terms: “And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the Lord.” –Hosea 2:19-20 These same words are prayed daily by observant Jewish men as they bind their middle fingers while donning teffilin shel yad (Prayer boxes of the arm/hand). 4:6 V’sukkah And a sukkah (Sheltering structure) will appear for shade in the daytime, a shelter from the heat, and for a place of refuge from storm and from rain. “And they took their journey from Sukkot, and encamped in Etam, in the edge of the wilderness.” –Exodus 13:20 Hashem’s wedding chuppah will shield the remnant of Israel and the commonwealth of those who have joined her from the nations at and proceeding from the first resurrection for the duration of the Messianic reign and subsequently for all eternity. Following the chuppah (Wedding canopy) of HaShem’s glory, there will come a sukkah, a shelter, and then Hashem and the Branch (Messiah) will dwell with all the beloved of the earth for all eternity. What will we be shielded from? From the sins of the past temporary world, and from the place of eternal punishment. Where will we dwell? We will dwell on the new earth, in the New Jerusalem, where God and the Lamb will be the Temple and will faithfully rule over all of transformed humanity (Rev. 21:22). © Yaakov Brown 2017 “The Messiah Who Isaiah the son of strength saw upon the ground of Judah and Jerusalem" 2:1 Ha-d’var The Word asher Who (which, that) Yishaiyahu (Salvation of YHVH [Mercy] Isaiah) ben son of Amotz (Strong) chazah saw (perceived, beheld, prophesied) al upon, on the ground of, over, above, toward, against, and concerning Yehudah (Praise, Judah) and Yerushalayim (Flood, downpour of peace, Jerusalem).
The opening words of Isaiah 2 are reminiscent of the Gospel of Yochanan (John) 1:1. “In the beginning was Ha-D’var the Word and Ha-D’var the Word was with Elohiym (God) and Ha-D’var the Word was Elohiym (God). He was with Elohiym (God) in the beginning.” While this is not the p’shat (plain/surface meaning) of the text of Isaiah 2:1, it is none the less a relevant remez (hint) that reveals a profound sod (mystery). We could read, “The Messiah Who Isaiah the son of strength saw upon the ground of Judah and Jerusalem” The Hebrew “D’var” has a much wider meaning than the English “Word”. D’var means, “Thing, declaration, promise, warning, word, speech, utterance, matter, case, manner, song, something, leading” etc. Hebrew uses a different word to describe that which is written, “Ketvi” which forms the plural Ketuviym (Writings) is the title of the poetry books of the TaNaKH (OT). Therefore the plain meaning of Isaiah 2:1 is, “The thing (vision) which Isaiah son of Amoz saw concerning Judah and Jerusalem”. Though other nations will be spoken of as the vision unfolds, they are mentioned only according to their relationship to Judah and Jerusalem, and as a result of Israel’s destiny. This is why the text reads, “Concerning Judah and Jerusalem”. These visions of Isaiah are of future events. This is clear because the events he will describe had not yet occurred when Isaiah began his public ministry during the latter years of Uzziah’s (Azariah) reign. The phrase, “The word which Isaiah chazah (saw)” is in the prophetic past tense. Hebrew prophecy (because it is seeded from outside of time and space by God), sees the future as if it has already taken place. A Hebrew in right relationship with God can remember the future. Thus Isaiah 2:2-4 which follows, is a yet future picture of the role of Zion at the centre of God’s kingdom. The same prophecy is repeated almost verbatim in Micah 4:1-4 2:2 V’hayah And it came to pass b’achariyt hayamiym in the end of the days, that nachon firmly established will be the har mountain beit house of HaShem (YHVH: Mercy) as the head of the mountains, and shall be exalted above the hills; and like a beam of light all nations shall flow toward Him (it). The opening phrase “And it shall come to pass” (As in the majority of English translations) is in fact an attempt to convey the past tense Hebrew v’hayah, meaning, “And it came to pass”. This Hebrew contraction combines the Hebrew vei (and, for) and the Hebrew hayah (was). This is a prophetic-figurative use of the Hebrew language that is intended to convey the timeless nature of Hebrew prophecy. It is to be understood as yet future from an earthly perspective while complete from the perspective of the third heaven (God’s perspective outside of time and space). The Hebrew phrase b’achariyt hayamiym (in the end of the days), is understood by our Sages to refer to the days of our King Messiah’s reign. These are the days referred to by Christian eschatologists as the Thousand Year Reign (Rev. 20:6). We should remember that to the Jew the numerical value 1000 represents a figure for eternity or perpetuity. Thus the words, “Hashem your Elohiym is the true Elohiym, the faithful Elohiym Who keeps His covenant faithfully to a thousand generations of those who love Him and guard/keep His mitzvot [commands right actions]” (Deut. 7:9), denote a perpetual faithfulness being offered by God to His faithful servants. In a more general sense “the end of days” is the period of time that closes human history. “This will take place, as the prophet says, in the last of the days. That is, in the days of Messiah, which are the last of the days of the world.” –Ibn Ezra The second clause “Firmly established will be the mountain house of HaShem as head of the mountains, and shall be exalted above the hills” Speaks of the mountain of the Lord, which is Mount Zion, the Temple Mount, Ha-makoom (The Place), Har-beit (Mountain house). Contrary to popular modern conspiracy theories, the mount Isaiah is describing is not in a yet to be discovered alternate location, rather it is the Temple Mount in Jerusalem, currently the location of the idolatrous Al Aqsa Mosque (ironic, given that God rebukes Israel in the following chapter (Isa. 3:18) regarding the wearing of crescent moon necklaces that express devotion to an eastern moon deity [Fem.]). This prophecy of Isaiah foresees a yet future time when HaShem will once again completely return control of the Temple Mount to the Jewish people and from Mount Zion His Messiah will reign over the earth. The “Mount of Hashem’s house” refers to the physical location of Mount Moriah (Temple Mount in Jerusalem) and is also a figurative description of the very centre of God’s government on earth. At the end of days Mount Zion will be both the centre of Israel’s worship and the place to which the nations come to worship Hashem and honour His Messiah. Following the Thousand Year Reign (Rev. 20:6) Mount Zion will be established eternally as part of the New Jerusalem. However, there will be no physical Temple, because HaShem Himself and the King Messiah will be the Temple of the new and eternal Jerusalem (Rev 21:22). Therefore, Moriah (Chosen by YHVH [Mercy]) will remain the Mountain of the House of Hashem, only HaShem Himself and the Lamb will be its house. This is a wonderful sod (spiritual mystery) that will only be truly understood at the end of days. “Will be the head of the mountains and exalted above all the hills” is a specific reference to the rule of God over the false gods that have been worshipped in the high places of Israel and throughout the world on mountain tops and high hills. “And like a beam of light all nations shall flow toward Him” can be understood either to mean that HaShem’s Word will shine outward like a beam of light drawing the nations to Himself, and or, that the nations will stream toward HaShem and His Holy Mountain like streams of light. “As it is written (Pr. 6:23), ‘For the commandments is a lamp, and the Torah is light’; go and occupy yourself in kindling the light of the world, to build the Temple, concerning which it is written (Is. 2:2), ‘And unto it shall shine all the nations’.” –Ein Yaakov 22:1:2 “That king that will arise from the seed of David will be a greater sage than Shlomo (Solomon)… and hence he will teach all of the people and instruct them in the way of the Lord. And all the nations will come to hear him…And the ultimate end of all the reward and the final Good which has no interruption or deficiency is the Life of the Olam Haba (World to Come); but the Messianic Age is Olam Hazeh (This World), following its own order, except that sovereignty returns to Israel.” –Mishnah Torah, Repentance 9:2 2:3 And many people shall go and say, “Come you, and let us go up to the mountain of HaShem (YHVH: Mercy), to the house of the Elohaiy (God, Judge) of Yaakov (Follower, Jacob). And He will direct us in His ways, and we will walk in His paths: for out of Tziyon (parched land) will go forth the Torah (Instruction), and D’var the word of HaShem (YHVH: Mercy) from Yerushalayim (Flood, downpour of peace, Jerusalem). We note that this throng of people share the good news of Hashem with others, inviting them to go up to the house of the Judge and God of Jacob (Israel). “To the house of the God of Jacob: Since he [Jacob] called it [the Temple site] Beth El [the house of God], therefore, it will be called on his name, but Abraham called it a mount, “On God’s mount shall He appear” (Gen. 22:14); Isaac called it a field, “to meditate in the field” (Gen. 24:63).” -Rashi Isaiah then returns his conversation to his own people and including himself says, “And He (God with us) will direct us in His (God with us) ways, and we will walk in His (God with us) paths.” Isaiah then explains how this will be possible both practically and spiritually speaking: “For out of Tziyon will go forth the Torah, and D’var the Word of HaShem from Yerushalayim.” “Isaiah 61:6 ‘and you (Israel) will be proclaimed priests of the Lord.’ This is also the true meaning of ‘The Torah emanates from Zion.” (Isaiah 2:3)” –Sforno Referring to the mitzvoth of the Torah the book of Deuteronomy says: “Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up.” –Deuteronomy 11:19 (NIV) “For out of Tziyon (parched land) will go forth the Torah”. The Torah consists of the five books of Moses and in a wider sense the books of the Tanach, further still it covers all the writings of Scripture. However, in the context of Isaiah it must by an historical contextual definition constitute the books of Moses alone, the written Instruction of Hashem, and the literal Torah. This writing of God’s word can be described by the Hebrew ketvi (Literally written). Isaiah then writes “and D’var the Word of HaShem from Yerushalayim”. Here he links the living Word (D’var: Yeshua) of God to the written word (ketvi: Torah). In fact, the living Word Yeshua is both the Author and the goal of the Torah (Romans 10:4). We note that if we read the text according to the meaning contained in the names used, we see a remez (hint) of something deeper: “For out of a parched land will go forth the Instruction and the living person of God’s word from a downpour of peace”. The written word (Torah: Ha-ketvi) is seeded into a parched sin affected land and goes out to expose the sin of humanity. The Living Word Yeshua (D’var), having been resurrected from the parched land, brings a downpour of peace upon those who had been slaves to the fear of death (the result of sin), and offers to all humanity God’s redemptive solution to the sin that the Torah has exposed. Therefore, the Torah both exposes sin and points to the solution for sin. 2:4 And He shall judge between the nations (ha-goyiym), and shall hochiyach prove, judge, correct, arbitrate between many peoples (l’amiym): and they shall beat their swords into plowshares, and their spears into pruning knives: nation shall not lift up sword against nation, nor shall they learn war any longer. “Beat your plowshares into swords and your pruning hooks into spears. Let the weakling say, ‘I am strong!’” –Joel 3:10 (NIV) “‘And he shall judge’. He, who is the judge, the Messiah, shall judge” –Ibn Ezra The opening phrasing alludes to the arbitration carried out by the Messiah during the Messianic age (Thousand Year Reign) prior to the second resurrection. Following the second resurrection (Rev. 20:11-15) and the inception of the Olam Haba (World to come) there will no longer be any need for arbitration because the Olam Haba will be devoid of sin and its consequences. The Messianic age will be marked by the repentance of nations and the transforming of all weapons of war into tools for the prospering of humanity. This will be made possible through the return and reign of the Messiah (Psalm 72). There has yet to be any period in history where these things have happened. Therefore, Isaiah is speaking of a latter period of human history that is still yet to come. This is a clue to the reader as to the chronological method by which the Messiah will fulfil His mandate. 2:5 House of Yaakov (Follower), come you, and let us walk in the b’or light (Gen. 1:3) of HaShem (YHVH: Mercy). Isaiah has previously referred to the mountain house of Hashem. He now challenges Israel to get her house in order by turning toward the light (Or) of HaShem. The light being referred to predates the creation of the heavenly lights (Gen. 1:3). This light (Or), like the Word (D’var) of Hashem, is a manifestation of the Spirit and the countenance of the Torah, both predating it and shining forth from it. Isaiah includes himself in this rebuke, by using the plural “us” in the same way Moses did when he prayed, “forgive our iniquity” (Exodus 34:9). “I am a man of unclean lips and I dwell in the midst of a people of unclean lips.”(Isaiah 6:5) Isaiah’s identification with the house of Jacob is a mark of the true prophet of Hashem. Those prophets who accuse and condemn Israel without identifying with her, becoming heartbroken over her sin and walking in her suffering, are not prophets of God, but enemies of both God and Israel. Let this be a warning to those so called Christians who point their fingers in accusation at the modern state of Israel without lifting a finger to aid and encourage her in her suffering. Who are you to discipline another Father’s child? The meaning of this verse is further illuminated by the meanings of the names used: “All you who are descended from the follower, come and let us walk in the light of Mercy.” It is not by chance that Abraham had come from Ur (Or: light). Thus Isaiah calls Israel to return to the faith of her father Abraham. 2:6 Therefore, You (Hashem) have natashtah cast off Your people the house of Yaakov (Follower), because they are filled up from the east, and are soothsayers like the P’lishtiym (Immigrants, Philistines), and in my children, foreigners are satisfied. The “Therefore” means, because of the promise of Israel’s redemption and restoration at the end of days, and because she have been given the light of Hashem to follow, and because she has been called to send forth the Torah from Zion, but has shown no intention of returning to Hashem and honouring her calling: You (Hashem) have cast off Your people. Natashtah, often translated “left, forsaken, rejected” is better translated “Cast off”. Israel has not been utterly forsaken or left, rather, like a garment she has been temporarily cast off for the sake of the nations (Romans 11:11). “Filled from the East” is an allusion to idolatrous practices and supplies from the nations East of Israel. Not only has Israel introduced pagan worship practices, she has also become reliant on the produce of foreigners rather than relying on God for her provision. The last clause “And in my children foreigners are satisfied” can be understood to mean that the foreigners are satisfied with Israel’s syncretistic idolatry and the adoption of foreign practices, or, it could be a much darker euphemistic saying referring to child sexual abuse. It is profoundly significant that Israel is likened to the Philistines, whose name literally means “Immigrants”. The prophet is saying that Israel to whom God had promised the land have effectively (though temporarily) become immigrants in the land because God intends to punish them through dispersion into foreign lands if they do not repent from their idolatry. In fact, verse 6 begins a list of key steps in Israel’s regression. The first of which is 1.) Idolatry, that is, trusting in other gods. 2:7 And their land is full of kesef silver and gold, and there is no end to their treasures; their land is full of horses, and there is no end to their mark’botayu (merkabah) chariots: The second step in Israel’s regression is 2.) Greed, that is, trusting in temporary earthly wealth (Also a form of idolatry). The third step is 3.) Military Prowess, that is, trusting in her own military strength for deliverance (Also a form of idolatry). 2:8 And their land is full of eliyliym idols; the work (idols) of their own hands they bow down to, that which they have fashioned with their fingers: The list of regression comes full circle back to step one, Idolatry. “Eliyliym ‘Idols’. Root Al ‘not’; the idols are called by this name, because there is no reality in them.” –Ibn Ezra Israel’s severe lack of logic and irony of practice is laid bare by Isaiah as he observes the fingers of the hands that made the idols extending from palms which are face down on the ground in worship of the idols they have formed. There is a spiritual blindness that enters the mind of the wilful sinner. A blindness that prevents even basic logical observations. “They are darkened in their understanding, alienated from the life of God because of the ignorance in them due to the hardness of their heart. Since they are past feeling, they have turned themselves over to indecency for the practice of every kind of immorality, with greed for more.” –Ephesians 4:18-19 (TLV) 2:9 And bow down adam humanity, and be humbled iysh man: therefore don’t tisa lift, carry or bear them up. The prophet emphasizes the degradation of Israel and humanity in general, both corporate and individual: “Adam (humanity) go ahead, bow down to your idols, and each of you as individuals, go ahead, make yourselves look foolish, humiliate yourselves in worship of false gods: therefore Hashem, don’t lift them out of the quagmire of their own idolatrous stupidity, don’t bear the weight of their rejection any longer!” Yarchi interprets adam to mean “Men of low stature” and iysh as being “Men of high stature”. Thus the sin of idolatry has permeated every echelon of society. 2:10 Enter the rock, and conceal yourself in the dry earth, before the face of the terror (1a#) of Hashem (YHVH: Mercy), and because of the glory of His majesty. This warning is similar to the warnings of Yeshua’s revelation to Yochanan (Rev. 6:15). 2:11 The lofty (arrogant) eyes (looking down) of adam humanity will become bowed down, along with the haughtiness of anashiym men, and the v’nisgav inaccessibly high Hashem (YHVH: Mercy) alone shall be exalted in that day (2a#). The idolatrous pride of humanity will be brought low along with the individual pride of every rebellious person. While Hashem, Who is above and outside all things will be the honoured as God alone. “Hashem (YHVH: Mercy) will be king over the whole earth. On that day will Hashem be echad (one), and his name the echad (one).” –Zechariah 14:9 2:12 Kiy yom For a day of Hashem (YHVH: Mercy) Tz’vaot Who goes forth in war (of hosts) will be upon all who are proud and lofty, and upon all who are lifted up (in their own eyes) in order to be brought low: It is worth noting that the opening phrase says “For a day” rather than “On the day”. This day is described as coming against and falling upon the proud and all who have lifted themselves up in rebellion toward God. The prophet is repeating the promise that the wicked will be brought low because it has been firmly established by Hashem. 2:13 And upon all the cedars of Levanon (Witness), that arise and are lifted up, and upon all the oaks of ha-Bashan the fruitful, 2:14 And upon all the high mountains, and upon all the hills that are lifted up, 2:15 And upon every high tower, and upon every fortified wall, 2:16 And upon all the ships of Tarshish (Yellow jasper [Cyprus, Spain]), and upon all objects of desire. The same day of the Lord will come upon the pride of Israel’s neighbours and upon all the high places of the earth where false gods have been worshipped. God’s wrath will also be poured out on the objects of humanity’s rebellion and pride, such as their skyscrapers and fortifications. All that humanity has trusted in to secure her delusion of invincibility will be destroyed and brought low. Tarshish, Tarseus or Carthage, was a city at the western end of the Mediterranean and is a metaphor for ocean going traders. This day of the Lord’s wrath will be made manifest in a way that will shake the entire earth. 2:17 And bowed down will be the loftiness of ha-adam the man, and brought low will be the haughtiness of anashiym men: and the v’nisgav inaccessibly high Hashem (YHVH: Mercy) alone shall be exalted in that day (2b#). 2:18 And ha-eliyliym the idols in their entirety He will utterly cut off. Ha-adam refers to rebellious humanity, whereas anashiym refers to every individual who continues to rebel against God. Once again the unique singular identity of Hashem will be given due honour and He alone will be worshipped as echad (One). Prior to this the idols of this fallen world will be utterly wiped out, cut off, neither to be seen nor heard of again. 2:19 And they shall go into the holes of the rocks, and into the caves of dry earth, before the face of the terror (1b#) of Hashem (YHVH: Mercy), and because of the glory of His majesty, when He will arise to shake and terrify the earth. Isaiah establishes the plight of the idolatrous (Isaiah 2:10). Firmly established by Hashem. "when he shall be revealed, to break in pieces the wicked of the earth;'' –Targum 2:20 In that day ha-hu he (him) shall cast ha-adam the man’s idols of silver, and his idols of gold, which they made each one for himself to bow down to, to the moles and to the bats; Reference to the moles and bats is a figurative way to denote darkness, isolation and punishment. 2:21 To go into the clefts of the rocks, and into the tops of the ragged rocks, before the face of the terror (1c#) of Hashem (YHVH: Mercy), and because of the glory of His majesty, when He will arise to shake and terrify the earth. For the third time the plight of the wicked is pictured as a hiding in terror. If twice is firmly established, three times is irrevocably certain. In an age when punishment is frowned upon by the morally liberal, these words of Isaiah penetrate and dissipate the politically correct smokescreen of lies that offers forgiveness to the unrepentant. Wrath is certain and it will be the end of all those who pursue it. 2:22 Cease him (Him) from ha-adam the man, whose n’shmah breath is in his nostrils (Gen. 2:7): for what nechshav is he thinking, inventing, planning, imagining? In other words, “Don’t place your trust in fallen humanity. For we received our life breath (ruach) from an intimate creative act of HaShem, but have none the less rejected the One who gave us life and have instead pursued our own imagined deity”. "for he is alive today, and tomorrow he is not, and he is to be accounted as nothing;'' –Targum (Isaiah 2:22) © Yaakov Brown 2017 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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