When the author of the Book to the Hebrews says of the Mosaic Law, “a shadow is the Torah (nomos) for holding the coming good things” (10:1), he is not disabusing us of the shadow but pointing us to the One Who casts the shadow. Those fools who conclude based on the Book to the Hebrews (not written to Gentiles but to Jews) that the Church (today predominantly Gentile, in part due to the millennia of sin perpetrated in the name of the Church against the Jewish people) has replaced or succeeded the chosen, ethnic, empirical, religious Jewish people, would do well to remember that “a shadow” is cast by a person, and that to deny the shadow is to deny the person who has cast it. General Introduction:
I have no intention of addressing every possible argument for and against certain authorship possibilities, nor will I waste time debating dating and audience to the extent that many others do. After extensive research the following are concise explanations of my conclusions on authorship, dating, audience, and theme. Author: The writer doesn’t identify himself but seems to have been well known to the recipients of the work. There was no agreement among the Church fathers of the earliest centuries as to the authorship of this book. From the period of the reformation (16th century C.E) the book has been attributed to Rav Shaul (Paul the Apostle), however, while there are some similar Messianic themes, by and large the writing style and specific subject matter is significantly different to that of Paul. Unlike Paul, the author of Hebrews doesn’t identify himself except to say that he is male (11:32 use a masculine Greek verb). The phrase “How will we escape if we neglect so great a salvation; which was at first received spoken by the Lord and was confirmed to us by those who heard…” (2:3) shows the author to be someone who had not heard directly from Yeshua in any way but was conveying the message of salvation as one who had received it from those who had heard it directly from Yeshua. This excludes Rav Shaul (Paul) as a potential author (Gal. 1:11-12). It’s also worth noting that the writer of Hebrews has more than a passing familiarity with the Levitical priesthood and is likely to have been a Levite. Paul on the other hand was of the tribe of Benjamin (Acts 13:31; Rom. 11:1; Phil. 3:5), and was a student of Rabban Gamaliel, one of the forefathers of Rabbinic Judaism, also a descendent of the tribe of Benjamin and of the line of David according to the mixed tribal lineage of his grandfather Hillel the Elder (Ketubot 62b re. Y’hudah HaNasi). The style of Greek used in the Book to the Hebrews is yet another reason that Pauline authorship is unlikely. Greek scholars generally agree that the Greek of the text of Hebrews is more refined, its wording more eloquent, a studied form of Greek quite different from the fluid, colloquial, contextualized Greek of Paul’s letters. Finally, Paul's own words make the suggestion of his authorship of the Book to the Hebrews untenable: "I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write." -2 Thessalonians 3:17 (NIV) No such descriptor is found in the Book to the Hebrews. Nor do early manuscripts indicate that Paul’s handwriting was present in the original text. The first suggestion of authorship made by the early Christian Church fathers was that of Tertullian in his work titled De Pudicitia “On Modesty” (200 C.E), in which he quotes “an epistle to the Hebrews under the name of Barnabas.” Barnabas was a Jew of the priestly tribe of Levi (Acts 4:36) who like many others of the priestly cast had become believers early in the growth of the Messianic Jewish community (Acts 6:7). He later became a good friend of Rav Shaul (Paul) and was commissioned along with Paul by the Church at Antioch under the guidance of the Holy Spirit to take the Gospel message to the Greeks [nations] (Acts 13:1-4). While the writer of the Book to the Hebrews cannot be identified with any certainty, it seems unlikely that Paul was the author, and of the other proposed writers Barnabas seems the most likely, and if not Barnabas then another believing Levite of the time who had not heard the message of the Gospel directly from Yeshua. Of course, the arguments for and against Pauline authorship are numerous and diverse and the debate will continue until the Messiah comes. Ultimately it is the divine inspiration of the text that best guides our understanding. Date: It seems likely that the Book to the Hebrews was written prior to the destruction of the Temple (70 C.E) for at least two significant reasons:
Those who claim a post Temple dating are unable to effectively answer the “present tense” evidence of the text. Audience: Several of the oldest Greek manuscripts include the title Πρὸς Ἑβραίους “To the Hebrews”, making the original intended audience Messiah following Jews of the first century C.E. Like the book of Yaakov (James) the Book to the Hebrews addresses those Jews who have become part of the sect Ha-Derekh (the Way) and are in need of ongoing discipleship in order to understand the fullness of what it means to be both Jewish and followers of the King Messiah Yeshua. Some scholars believe the work was written for Jewish believers in Jerusalem, while others assert that it was likely written in Rome. It is impossible to know with any certainty. Theme: Most scholars agree that the theme of the Book to the Hebrews is the absolute supremacy and sufficiency of the King Messiah Yeshua. However, those Christian scholars who conclude Successionism (one of the many foundational manifestations of Replacement Theology) from this are sadly mistaken. Messiah being supreme predates the giving of the Torah and does not therefore annul the purpose of Torah, nor does Hebrews teach such a nonsense. Messiah is the Author (John 1) and Goal (Rom. 10:4) of the Torah and His being greater than its covenants and priesthood regards His position over all creation, and elevates the purpose of Torah rather than diminishing it. Hebrews explains that the many prophecies and promises of the Tanakh (OT) are fully filled, or begin to be fully filled in Messiah Yeshua (Who has entered time and space through the womb of Miriyam), however, it does not nullify those prophecies and promises, rather it illuminates their purpose. When the author of the Book to the Hebrews says of the Mosaic Law, “a shadow is the Torah (nomos) for holding the coming good things” (10:1), he is not disabusing us of the shadow but pointing us to the One Who casts the shadow. Those fools who conclude based on the Book to the Hebrews (not written to Gentiles but to Jews) that the Church (today predominantly Gentile, in part due to the millennia of sin perpetrated in the name of the Church against the Jewish people) has replaced or succeeded the chosen, ethnic, empirical, religious Jewish people, would do well to remember that “a shadow” is cast by a person, and that to deny the shadow is to deny the person who has cast it. Author’s translation: As is the case with my translation of the Gospel of John, I have made a convergent translation of the Book to the Hebrews in an attempt to present the reader with a collective representation of the meaning of the ancient Greek text (2nd century C.E), the significantly later Aramaic text (5th century C.E), and the translation into Hebrew (16th century C.E). The intended outcome being to convey an insight into the ancient Hebrew worldview as it perceives the inspired Word of God and the transmission of it. As is always the case, I don’t make the foolish claim that one language has precedent over another based on chronology. While the Torah, Prophets and Writings were originally written in various forms of ancient Hebrew (with assimilated Aramaic in post exilic text etc.), the transmission of Scripture in both Hebrew and Greek has been approved by our rabbis from ancient times, the ancient Greek Septuagint (which generally predates the oldest complete Hebrew manuscripts available to us today [with the exception of some of the Qumran texts/Dead Sea Scrolls], having been translated from the third to mid second centuries B.C.E) being a work of translation from Hebrew made by ancient Jewish (ethnic descendants of Jacob) scholars. We do not trust in the infallibility of scribes but in the infallibility of the One Who inspired them and, in His faithfulness, to transmit His Word generationally regardless of language. Having said this, what is clear is that the human writers of the Word of God were Jews (ethnic descendants of Jacob). They wrote in Hebrew, Aramaic and Greek, while they thought and lived as Hebrews, Israelites, Jews. Therefore, the thinking present in the ethnicity, religious culture and spirituality of the people of Israel should be a determining factor in sound interpretation, particularly in the areas of religious cult practice, religious rites, daily life, tradition, chronology, deity, relationship and worldview. Those who fail to consider this will also fail to properly interpret the teaching of Scripture. Introduction to Study: Regardless of all other interpretive concerns we submit our study and understanding, our learning and practice of the text to God, through the Rabbi of rabbis Yeshua our King Messiah, Who by His Spirit makes known to us the Way of God. Translation Key: [G] Greek (using root words) [H] Hebrew [A] Aramaic (where is differs from or further illuminates the Hebrew text) BOOK TO THE HEBREWS Chapter 1 (Author’s translation) 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; before, toward, in reference to these the last days, He speaks to us in the hand of His Son 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, 4 So having become vastly stronger, better than the messengers, angels in as much as He has inherited a more excellent Name [The Name (Hebrew text)] than they. 5 For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] And again, “I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Deut. 32:43 LXX & DSS] 7 And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] 8 But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. 9 You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] 10 And, “You, in the beginning Lord, laid the foundation of the earth, And the heavens are the works of Your hands; 11 They will perish, but You remain, continue, stay permanently; And they will all like a garment, wear out, decay 12 And like a mantle You will roll them up; Like a garment they will also be changed, transformed, exchanged. But You are the same, And Your years will not come to an end, fail, cease, pass away.” [Psalm 102:25-27] 13 Moreover, to which of the angels has He ever said, “Sit at My right hand, Until I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation? The Text of the Book to the Hebrews line by line: V.1-2 1 In many parts, many ways (polumeros[G], rabot[H]) and (kai[G]) with many variations, turnings, revolutions (polutropos[G]) of old, in former days (palai[G]) the God (ho Theos[G], Ha Elohim[H]) spoke to (laleo[G], diber[H]) the (to[G]) forefathers of us (pater[G], avoteiynu[H]) in the hand of (en[G], beyad[H]) the (to[G], ha[H]) prophets (prophetes[G], neviyiym[H]); before, toward, in reference to (epi[G]) the last (eschatos[G], beachariyt[H], achraye[A]) the (to[G]) days (hemera[G], hayamiym[H], yavmata[A]), these (houtos[G]) He speaks (laleo[G], diber[H]) to us (hemin[G], eileiynu[H]) in the hand (en[G], beyad[H]) of His Son (uihos[G], beno[H]) 2 Who (hos[G]) He set in place, established, appointed, named (tithemi[G], shamo[H]) as heir (kleronomos[G], leyoreish[H]) of all things individually and collectively (pas[G], kol[H]), and also through (dia[G], vegam[H]) Whom (hos[G]) He formed (poieo[G], asah[H]) in His hand (veyado[H]) the (to[G], et[H]) unbroken age, ages, world, worlds, universe, universes (aion[G], haolamot[H], avad l’alme[A]). 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; before, toward, in reference to these the last the days, He speaks to us in the hand of His Son 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. Put concisely, in the past God spoke by the Word (Yeshua) through the prophets pointing Israel toward the days of Messiah (Yeshua). Now Yeshua has entered time and space seeded by God’s Spirit in the womb of Miriyam of the line of David, and speaks directly to Israel, and by extension following His death, resurrection and ascension He speaks directly to all who believe by His Spirit. Prologue The Prophecy of Tanakh (OT) & the Prophetic Gift of the Brit HaChadashah (NT): One of the many things Hebrews 1:1-2 teaches is that true prophecy will cause us to look upon Yeshua, Whose testimony is the Spirit of prophecy (Rev.19:10b), and is available to all who believe and not only to the select few. We must remember that with very few exceptions, the prophets of the Tanakh (OT) did not name themselves prophets. Therefore, every true disciple of Yeshua should be weary of any self-proclaimed "prophet". The Scripture says: "In the past God spoke in various portions and in various ways to our ancestors through the prophets, in these last days he has spoken to us through His Son, Whom He appointed heir of all things, and through Whom He created the world." -Hebrews 1:1-2 In Messiah we have all been afforded direct access to God's voice. Elsewhere the Scripture says: "Worship God! For the testimony of Yeshua (Jesus) is the Spirit of prophecy." -Rev.19:10b We are no longer to receive people in the Tanakh (OT) role of prophet (John the Immerser being the last to come in this fashion, in the spirit of Elijah [Matt. 11:11; Luke. 7:28]), nor should we chase after prophets in order to get direction from God (this is idolatry), we instead listen by the Ruach HaKodesh (Holy Spirit) to the Son (Yeshua) and through Whom we hear the Father, for the glory of God, Who is echad (a complex unity). Those who chase after direction from so called "Prophets" today are committing idolatry. They're ultimately no different to those who seek direction from fortune tellers. The New Testament prophetic gift of the Holy Spirit is one of affirmation and edification (1 Cor.14:3), it does not emulate the role of the Tanakh (OT) prophets. The mark of legitimacy for the prophetic word in the New Testament is whether it gives glory to Messiah Yeshua unto God, something that must be attested to by "the (NT) prophets" (1 Cor.27-33), and ultimately by the Spirit of prophecy, the testimony of Yeshua Himself, Who is Yeshua (Rev.19:10b). Any word or act that contradicts Scripture by definition fails to fall into the category of legitimate prophecy. 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; The opening verse explains that from the beginning of creation God has been speaking in, through and to the people of Israel (descendants of Jacob) in many varied and perpetual ways. One meaning of the Greek text denotes revolutions, or cycles of a repeated message of redemption. In short, the message has not changed but now, rather than send a letter the Author is come to deliver the message face to face. The writer is a Jewish (probably Levite) follower of Yeshua. Therefore, when he writes “our forefathers” he means the forefathers of Faith (Adam through Avraham and Isaac) and the ethnic-religious forefathers descending from Jacob as Israel the various tribes and their descendants. It is important to remember throughout that the initial audience for this work are Jewish Messiah followers of the first century C.E. In one sense the writer of Hebrews is calling all the writers of the Tanakh (OT) and the prophetic figures whom they recorded, “prophets” speaking to the people of Israel (Jews). From Adam to Moses, to the Judges and then kings like David and Solomon, the prophets of the land of Israel, Isaiah, Hosea, and the prophets of exile, Jeremiah, Zechariah, all the way to the last prophet Malachi. The Hebrew text renders “in the hand of the prophets” meaning that the Word of God was spoken and acted on in the strength of those same prophets. The actions of the righteous prophets of old are as much the speech of God as the verbal declarations and the subsequent written texts. before, toward, in reference to these the last days, He speaks to us in the hand of His Son This phrasing gives us the purpose of the Word of God spoken in the prophets of old. Which was to reveal the Son, Who would come to speak the message of the Father face to face with the people of Israel (descendants of Jacob) and by extension to all humanity in His Spirit. The Biblical Hebrew phrase Beachariyt hayamiym “In the last days” (Gen. 49:1) is understood by traditional Jewish scholars to refer to the days of the Messiah (Kimkhi & Iben Ezra on Isa. ii. 2.). The Brit HaChadashah (NT) teaches that the Messianic era is inaugurated at Messiah Yeshua’s incarnation (entry into time and space) [Acts 2:17; 1 Timothy 4:1; 1 John 2:18], and that the last days are already upon us [1 Cor. 10:11]. In one Talmudic Jewish tradition it is taught that the duration of the world will be six thousand years, divided into three equal parts, the last of which is assigned to the Messiah, the years being assigned as ages 1. Two thousand years devoid [of Torah] 2. Two thousand years of Torah 3. Two thousand years the days of the King Messiah (Talmud Bavliy Sanhedrin, fol. 97. 1.). 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, This is the first of seven statements describing Yeshua: 1. Yeshua is Heir to all things (cf. Romans 8:17) The use of the word “heir” conveys the position of Yeshua at the right hand of God, ascended and transcendent, having come into His inheritance as the Greater Son of David. Therefore, here, the writer begins with the Goal (Yeshua) [Romans 10:4]. and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. This is the second of seven statements describing Yeshua: 2. Through Yeshua God created the universe (cf. John 1:1-3; Col. 1:16) The writer had begun with the Goal (Yeshua seated at God’s right hand), he now places the Goal (Yeshua) at the beginning, explaining that by Yeshua’s hand (strength, action) all creation came into being (cf. John 1:1-3; Col. 1:16). “Through Whom He also formed the worlds” is consistent with the traditional Jewish understanding which teaches the three worlds of the created order as 1. The outer heaven and dwelling place of God 2. The atmosphere (air) 3. The earth (Tzeror Hammor, fol. 1. 4. & 3. 2, 3. Caphtor, fol. 79. 1.). Also referred to as 1. The world of angels (heavenly dwelling), 2. The world of globes (sun, moon, planets and stars) 3. The world below (earth) (Tzeror Hammor, fol. 83. 2. Caphtor, fol. 90. 1.). Our prayer tradition calls God Rabon kol haolam “Lord of all the worlds” ( Seder Tephillot, fol. 5. 2. & 40. 2. Ed. Amstelod.) Of Rabbi Akiva it is said in the Mishnah: "He used to say, '... God loves Israel, because he gave them a precious instrument. But he enhanced that love by letting them know that the precious instrument they had been given was the very one through which the universe was created-as it is said, "For I give you good doctrine; do not forsake my Torah" (Proverbs 4:2).' " -Avot 3:14 V. 3 3 Who [the Son] (hos[G], hu[H]) is (oan[G]) the shining forth, the rays, brightness, radiance (apaugasma[G], zohar[H]) of His [the God] (to[G]) glory, judgment, splendour (doxa[G], kevodo[H]) and (kai[G]) the exact expression, character, pictured bones (charakter[G], vetzelem atzmoto[H]) of His [the God] (to[G]) substance, nature, person, soul (hupostasis[G], venosei[H]); Who Himself [the Son] (autos[G]) carries (phero[G]) both (te[G]) His [the God] (to[G]) individual and collective (pas[G], kol[H]) the (ho[G]) living voice, spoken word, substance (rhema[G], bidevar[H]) and the (ho[G]) strength, power, in singular Divine nature (dunamis[G], gevurato[H], baqnumeh[A]). When [after] He (autos[G]) had made purging, purification, cleansing, washing (katharismos[G], tiheir[H]) in His soul (otanu benafsho[H]) of the (to[G]) sins [missing of the mark established by God’s holiness] (hamartia[G]), He was made (poieo[G]) to sit down (kathizo[G], yashav[H]) in (en[G]) the right hand (dexios[G], liymiyn[H]) of the (ho[G]) Majesty, greatness (megalosune[G], hagedolah[H]) in (en[G]) High (hupselos[G], bameromiym[H]), 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, The remaining statements describing Yeshua are found in this verse: 3. Yeshua is the radiating light of God’s glory (John 1:14, 18) 4. Yeshua is the exact representation of God’s being (John 14:9; Col. 1:15) 5. Yeshua sustains all things (Col. 1:17) 6. Yeshua provides atoning redemption through His death and resurrection (John 1:29; 1 Cor. 15:3) 7. Yeshua is seated in the right hand (strength, action) of God (Eph. 1:7, 20; Col. 3:1; 1 1 John 2:2; Pet. 3:22; Gal. 1:4; Rev. 1:5) 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Yeshua is described here as the all existing Light which radiates from God, the very rays of God’s glory (known as the kevod HaShem “Glory of God” in Biblical Hebrew and Shekhinah “feminine Light manifestation of the Spirit of God” in Talmudic Hebrew [Saadiah Gaon 882-942 C.E.]), and the exact representation of the substance of God. While differing in important ways from the explanations of our rabbis, the concepts alluded to by the writer of the Book to the Hebrews are nonetheless consistent with Jewish thought. The radiance of God called Shekhinah in Talmudic Hebrew is defined by the Encyclopaedia Judaica as: “the Divine Presence, the luminous immanence of God in the world,... a revelation of the holy in the midst of the profane ..." "One of the more prominent images associated with the Shekhinah is that of light. Thus on the verse, '... the earth did shine with His glory' (Eze. 43:2), the rabbis remark, 'This is the face of the Shekhinah' (Avot diRabbi Natan [18b-19a]; see also Chullin 59b-60a). Both the angels in heaven and the righteous in olam ha-ba ('the world to come') are sustained by the radiance of the Shekhinah (Exodus Rabbah 32:4, B'rakhot 17a; cf. Ex. 34:29-35…” - Encyclopaedia Judaica Volume 14, pp. 1349-1351 Moshe saw the T’munah “likeness, representation” (in modern Hebrew “picture”) of God and spoke with Him face to face. Moshe spoke with the transcendent resurrected Messiah Yeshua (not pre-incarnate but post incarnate, resurrected, unbound by time and space), Who was is and will always be the “radiance” of God, this is why Hebrews says: “By faith Moshe, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the temporary pleasures of sin, considering the reproach of Messiah greater riches than the treasures of Egypt; for he was looking to the reward.” -Hebrews 11:24-26 Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. Yeshua is the Word, Substance, Essence (Davar, John 1) of God and carries the living spoken Word (Greek. rhema) being one (echad) with the Divine nature. In short, Yeshua holds “carries” all things (Col. 1:17). When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, “A Psalm of David. YHVH said laAdoniy to my Lord, ‘Sit you at my right hand, until I make your enemies your footstool.” -Psalm 110:1 This expresses the completed work of redemption through vicarious, atoning, sacrificial death and resurrection followed by ascension. Thus, having ministered the sacrificial love of God to Israel and all humanity, He was given His rightful place seated “in” the right hand of God. Meaning that Yeshua is seen as the action and strength of the Creator outworking reconciliatory love in all creation. “25 Whom God displayed publicly as a reconciling substitutionary sacrifice, propitiation in His blood through faith. In order to demonstrate His righteousness, because in God’s restraint He let the sins previously committed go unpunished; 26 for the demonstration of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Yeshua.” - Romans 3:25–26 “21 He made Him who knew no sin to be a sin sacrifice in our behalf, so that we might become the righteousness of God in Him.” - 2 Corinthians 5:21 The “Right hand of God” is both a place and a transcendent position of authority unlimited by time, space or any element of creation. Therefore, Messiah being seated “in” God’s right hand does not limit His participation in the past, present and continued outworking of God’s redemptive purposes for creation. He is Kohen HaGadol (High Priest [Heb. 7]) over all creation, continually interceding for God’s children. HaG'dulah BaM'romim “Greatness in High,” is a euphemistic reference to God. Long before the first century C.E. it had become common practice among observant Jews not to pronounce the Holy Personal Name YHVH. Thus, euphemisms became the norm when referring to HaShem (YHVH). This is still the case today. In fact the correct pronunciation of the Holy Personal Name is unknown. The phrase HaG'dulah BaM'romim is probably based on 1 Chronicles 29:11: “Lecha For Yours, YHVH, is the greatness (HaG'dulah) and the power (ve’HaG'vurah) and the glory (ve’HaTif’eret)," Similar phrasing is used in Mark 14:62 & Matthew 6:13. In Greek the word kurios is used to convey both the common noun lord and the Holy Name YHVH (Matt. 1:20). Therefore, the writer of Hebrews uses the Greek equivalent of the euphemism HaG'dulah BaM'romim “Greatness in High,” in order to make clear to his Jewish audience that He is referring to YHVH. V. 4 4 So having become (ginomai[G], vaygedal[H]) vastly (tosoutos[G], meod[H]) stronger, better (kreittōn[G]) than the messengers, angels (aggelos[G], hamalachiym[H]) inasmuch as (hosos[G]) He has inherited (klēronomeō[G]) a more excellent (diaphoros[G]) Name [The Name (Hebrew text)] (onoma[G], hasheim[H]) than (para[G]) they (lahem[H]). 4 So having become vastly stronger, better than the messengers, angels inasmuch as He has inherited a more excellent Name [The Name (Hebrew text)] than they. The messengers (angelic and otherwise) are created entities of Elohim, whereas Yeshua is all existing (John 1) a messenger Who is the YHVH manifest. In the past He has been called Imanu El “with us God” (Isa. 7:14; 8:8). His Name, Nature, Identity is proved greater within creation through His vicarious sacrificial act of redemption, His resurrection and ascension (mentioned in the previous verse). Neither angel nor prophet, neither king nor judge, no one who ever lived or will ever live, have or will ever achieve what Yeshua has achieved, nor has or will anyone ever qualify as an inheritor by Divinity of the Name of God spoken within the created order. Within time and space it appears that Yeshua has inherited the Divine Name from the Father God, while outside of time and space the Divine Name is inherent in Yeshua. Therefore, from within time and space we understand Yeshua to be YHVH with us, in the past, and in the present, having inherited the future, establishing our eternal life through His saving work. The “more excellent Name” does not refer to Yeshua being called “Son” in the following verse, as many theologians suggest. This cannot be the case because the common noun “son” is not a proper noun (personal name). Given that a personal name is what the context denotes, the “more excellent Name” refers to Yeshua’s identity as the manifest and exact representation of YHVH. The Hebrew translation of this text uses the common euphemism for YHVH HaShem “the Name”. When the disciple Peter says “There is no other name under the heavens by which a human being can be saved” (Acts 4:12), he is reminding his hearers of the words of the prophet Yoel (2:32) “everyone who calls on the Name of YHVH will be saved” (Acts 2:21). Knowing that the pronunciation of the Holy Personal Name YHVH had been lost, Peter was making it clear to his hearers that Yeshua is YHVH and that calling on His Name is the only means of accessing salvation. We know this because in the context of Yoel 2:28-32 the Messianic era (last days) are being referred to. “Wherefore God also has highly exalted Him, and given Him a name which is above every name:” -Philippians 2:9 There is only One Name which is “above every name”, the Holy Personal Name of God YHVH. On Jewish tradition regarding Messiah being greater than the angels: In the midrash Genesis Rabbah 78:1 the rabbis speak of righteous people being better than angels. The midrash Yalkut Shimoni conveys a similar view of the King Messiah to that of Hebrews 1:3-4: "'Behold, my servant shall (deal wisely) prosper.' This is King Messiah. 'He shall be exalted and extolled and be very high.' He shall be exalted beyond Avraham, and extolled beyond Moses, and raised high above the ministering angels." (Yalkut Shim'oni 2:53:3, on Isaiah 52:13; quoted in B. F. Westcott, The Epistle to the Hebrews, p. 16) 5 For to which (tis gar[G], kiy el-miy min[H]) of the messengers, angels did He ever say (epo pote ho aggelos[G], hamalachiym amar meiolam[H]),“You are My Son (uhios mou su[G] , beniy atah[H]), I (ego[G], Aniy[H]) this day (semeron[G], hayom[H]) have fathered (gennao[G], yeludtiycha[H]) You (se[G])”? [Psalm 2:7] And (kai[G]) again (palin[G], veod[H]),“I (ego[G] , Aniy[H]) will be (esomai[G], ehyeh-lo[H]) a Father to Him (autos eis pater[G], leav[H]) And (kai[G]) He (autos[G], vehu[H]) will be (esomai[G], yihyeh[H]) a Son to Me (moi eis uihos[G], liy levein[H])”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when (hotan de[G]) He again (palin[G]) brings (eisago[G]) the firstborn (ho prototokos[G], et-habechor[H]) into (eis[G]) this (ho[G]) world (oikoumene[G], laolam[H]), He says (lego[G], omar[H]), “And (kai[G]) worship, pay homage, kneel before (proskuneo[G], vehishtachavu[H]) Him (autos[G], lo[H]) all (pas[G], kol[H]) messengers, angels (aggelos[G], malacheiy[H]) of God (Theos[G], Elohiym[H]).” [Deut. 32:43 LXX & DSS] 5 For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] And again,“I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Psalm 97:7; Deut. 32:43 LXX & DSS] For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] God has always been Father to the all existing Yeshua. Therefore, the present reference “this day” is an allusion to Yeshua’s entry into time and space and the present age, which began at the point of Messiah’s entry into the world. This age does not end the function of Torah rather it illuminates its purpose and reveals its Author and Goal. With regard to ancient Jewish commentary on Psalm 2 the oldest reference recognizes the subject of the Psalm to be Mashiach Ben David (Messiah Son of David) the conquering King Messiah [Psalms of Solomon 17:21-27, mid 1st century B.C.E.]. The Talmud tractate Sukkah 52a likewise identifies the subject of Psalm 2 to be Mashiach Ben David. While angels are on rare occasions called beneiy Elohim “sons of God”, there are no instances in Scripture where an individual angelic being is called “My Son”, nor are angels born of the Father God, rather the angelic beings are part of the created order. Simply put, they are created not begotten (fathered). And again,“I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] Nathan the prophet prophesied the coming of the Greater Son of David (King Messiah) [2 Samuel 7:4-17; 1 Chronicles 17:2-14]. Our rabbis misapply this prophecy as a drash concerning the people of Israel, but the Brit HaChadashah (NT) applies it in its entirety to the Messiah Yeshua noting that it includes the promise that Messiah the Greater Son of David will rule over the House of David forever, as the One "descended from David physically" (Romans 1:3; Matt. 1:1; Luke 3:23-38), while being the "Son of God spiritually" (Romans 1:4; Luke 1:35). “I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:” -2 Samuel 7:14 KJV 2 Samuel 7:14 infers that the son and descendant of David and Solomon has the potential to sin but does not say that he will sin. In reality Yeshua was tempted in every way that a human being can be tempted but was without sin (Heb. 4:15). Thus, He has taken on himself the chastening “rod of men” and the “stripes of the children of men”. There is a correlation between Israel as God’s collective son and Messiah as the Son of God born into time and space of the people of Israel, fathered by God (Matt. 2:15). The writer of Hebrews makes a parallel between the prophecy concerning Messiah (1:5) and the prophecy concerning the people of Israel (Heb. 8:10 [Exodus 7:7; Jer. 31:32-33]). In Exodus 4:22 God calls Israel collectively “My son…” and “firstborn”. Psalm 89 understands the King Messiah as the fulfilment of 2 Samuel 7:4-17: “27He will call to Me: ‘You are my Father,[d] my God and the rock of my salvation.’ 28 I also will set him as firstborn—[e] the highest of the kings of earth.[f][g] 29 I will maintain My love for him forever, and My covenant with him will be firm. 30 His seed I will establish forever, and his throne as the days of heaven.” -Psalms 89:27-30 TLV With regard to Solomon son of David the seed finds its fulness in Yeshua the Greater Son of David. With regard to Yeshua Who has no physical seed (He did not procreate, if He had He would be a fornicator given that He is to be the Groom to the New Jerusalem [Rev. 21:9]), the seed are all who believe in Him and are reconciled to God. And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Psalm 97:7 LXX] “Firstborn” does not mean first created. Yeshua is all existing. In the context of this passage, the psalm, and the wider Gospel narrative, it means “firstborn from the dead”. “This world” is the present sin affected creation the olam hazeh. Yeshua comes from the heavens and returns to the right hand of the Father. Born into the sin affected world He lives a perfect life, dies as an unblemished substitutionary sacrifice for sin and rises from the dead as victor, swallowing up death and making a way for all who will receive Him to enter olam haba “the world to come”. Therefore, as stated, He is the “firstborn” from the dead. The Hebrew text of Psalm 97:7 reads: “Let all who serve graven images be ashamed—all who boast in idols. Bow down before Him, all you elohiym (gods)!” The Hebrew elohiym can refer to angelic beings, rulers, judges, the Judge, gods and to God Himself. Thus, elohiym is a common noun and not the Holy Personal Name of YHVH. In the context of Psalm 97 YHVH is the subject to Whom the gods are instructed to bow down. The writer of Hebrews understands this and applies the Psalm to Yeshua, yet another implicit allusion to Yeshua’s deity. At the birth of Yeshua the angels did gather to worship singing “Glory to God in the highest heaven, and on earth peace to those on whom his favour rests.” (Luke 2:14). The words of these angels reflect the meaning of the phrase HaG'dulah BaM'romim “Greatness in High” (v.3). 7 And (kai[G]) with regard (pros[G]) truly (men[G]) to the messengers, angels (ho aggelos[G], lamalachiym[H]) He says (lego[G], omar[H]), “He makes (poieo[G], oseh[H]) His messengers, angels (aggelos autos[g], malachayv[H]) winds, spirits (pneuma[G], ruchot[H]), And His ministers, servants (leitourgos autos[G], umeshartayv[H]) a fire (pur[G] , eish[H]) flash (phlox[G], loheit[H]).” [Psalm 104:4] 8 But with regard to (pros de[G]) the Son (ho uihos[G], velabein[H]) He says (hu omar[H]) “Your throne (ho thronos sou[G], kisacha[H]), O’ God (ho Theos[G], Elohiym[H]), is unto (eis[G]) the unbroken age, forever (aion[G], olam[H]) and ever, in perpetuity (aion[G], vaed[H]), And (kai[G]) the staff (ho rhabdos[G], sheivet[H], p’shita[A]) of the righteousness (ho euthutes[G], miyshor[H]) is the scepter (rhabdos[G], sheivet[H], p’shita[A]) of Your kingdom, dominion, royal power (basileia sou[G], malchutecha[H]). 7 And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] 8 But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] By the inspiration of the Ruach HaKodesh (Holy Spirit) the writer continues to affirm that Messiah Yeshua is superior to all and in this case to the elemental forces of creation personified as the angelic beings and messengers of God. The Hebrew text of Psalm 104 reads: “and makes winds His messengers and a flashing fire His servants” Hebrew grammar often reverses subject and predicate. Understanding this affords us the opportunity to see that in the context of psalm 104 the elemental forces of creation are being spoken of as being under God’s authority and the sense of the Hebrew text is that the winds are messengers and that lightening flashes (fire from the sky) are His servants. In other words, not only is Yeshua superior to the angelic beings, He is also superior to all creation, being the very essence and substance that forms creation, one with the Creator. But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. The quotation of psalm 45 begins here and ends in the following verse. It is a wedding poem written for an Israelite king. However, the Targum (Aramaic 2nd Century C.E) on Psalm 45 understands the king in the psalm to be the King Messiah. Several more recent Jewish commentators affirm this understanding (Kimkhi & R. Sol. ben Melekh in loc. & R. Abraham Seba, Tzeror Hammor, fol. 49. 2.). “it is spoken concerning David, or Messiah his Son…” -Iben Ezra Those of our rabbis who do not accept the possibility that Yeshua is the promised King Messiah (which is by far the majority of our modern rabbis), say of the Hebrew text of Psalm 45:5-6 (6-7), “the Hebrew is difficult”. What they really mean is, “the Hebrew says something I refuse to accept”. If the psalm is speaking of David, it is calling David God, and if it speaks of the King Messiah, David’s Greater Son, it is calling Him God. In either case it is attributing deity to a human being. The only historical figure Who fits this convergent reality is Yeshua the King Messiah. The present text explains that Psalm 45 is spoken to the King Messiah Yeshua as the Son of God and the Hebrew text says “Your throne O God”, in short, the King of the psalm and the Son Yeshua are one and the same and the Holy Spirit inspired writing of the Book to the Hebrews affirms it. This is an explicit statement declaring Yeshua’s deity. He is superior to both the angelic beings and the elements because He is God with us (Imanu El). “the staff of the righteousness is the sceptre of Your kingdom” I’ve rendered the same word (rhabdos[G], sheivet[H], p’shita[A]) as “staff” and then “sceptre” respectively, in an attempt to convey the emphasis of the double use in the original languages as a reflection of the fulness of meaning inherent in the object. Both “staff” and “sceptre” are acceptable translations. They both denote strength, authority, power, dominion, however, in one aspect they differ, the staff also denotes the shepherding attribute of the ruler whereas the sceptre denotes judgement. Ancient Egyptian rulers are often pictured with a hooked short staff (shepherding ruler) in one hand and a flail (threshing and discipline) in the other, the two denoting a similar meaning to what the text of Psalm 45 is conveying. Both are at once true of the rule of the King Messiah to Whom these words are directed. The Shepherds staff is a staff of sacrificial love, of protection, redemption and guidance. It is hooked in order to save the stranded lamb, it is strong in order to strike the attacking predator, it is firm in order to direct the wayward lamb, it is laid down when only the Shepherd’s body will serve to thwart the lion who approaches to attack the sheep. Therefore, the sacrificial staff of the Shepherd that has both symbolised the righteous character of the Shepherd and at the same time has symbolised the sacrificial act of the Shepherd, which has purchased righteousness for all His sheep, is become the sceptre of His just judgement and the symbol of His eternally secure dominion. The attributes of righteousness and justice are also mentioned in the two psalms already quoted by the writer of Hebrews (Psalms 89:15; 97:2). The nature of Messiah’s dominion is taught by the prophet Isaiah: “For a Child will be born to us, a Son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” -Isaiah 9:5-6 (6-7) NASB 9 You have loved (agapao[G], ahavta[H]) righteousness (dikaiosune[G], tzedek[H]) and (kai[G]) hated (miseo[G], vatisna[H]) lawlessness (anomia[G], resha[H]); Therefore (dia[G], al-ken[H]) God, Your God, has anointed You (touto chrio se ho Theos ho Theos sou[G], meshachacha Elohiym Eloheycha[H]) With the oil (elaion[G], shemen[H], meshkha[A]) of exaltation, joy (agalliasis[G], sason[H]) from Your companions, friends (para ho metochos sou[G], meichaveireycha[H]).” [ Psalm 45:6,7] 9 You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] The love of righteousness is not sufficient, the Messiah who loves righteousness while allowing lawlessness (within those who belong to the eternal kingdom), is a false Messiah. The Gospel of the false Messiah is taught freely in many believing communities today, “God is love, He forgives you, you’re okay just as you are…”, no mention of God’s hatred of evil or the fact that forgiveness is offered to all but can only be received by the repentant, in fact, no mention of the need for sorrow over sinful actions or the need to turn from them. And therefore, a false Gospel that has no need of the atoning work of blood, after all, what’s to atone for? Thus, the false Messiah makes himself redundant. The true Messiah Yeshua, loves righteousness and hates lawlessness. He understands that “the life is in the blood” and that it has been “given upon the altar for the remission of sins”. Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] Once again the Hebrew is “difficult” for my nonbelieving Jewish brothers and sisters, because it clearly attributes deity to the King Messiah. “Therefore, Elohiym Eloheycha God, Your God…” We note that it is not the oil of exaltation of angels but the oil of exaltation of companions that the Messiah is anointed with. The Hebrew translation of the Greek reads mei-chaveireycha “from your friends”. The Oil (Holy Spirit) given through Messiah to His friends (disciples) will be poured out in exaltation of Him from His friends. This is in keeping with the work of the Ruach HaKodesh: “But the Comforter, which is the Holy Spirit (Wind), Whom the Father will send in My Name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” -John 14:26 10 And (kai[G]), “You (su[G]), in (kata[G]) the beginning (arche[G]) Lord (Kurios[G], YHVH[H]), laid the foundation of the earth (ho ge themelioo[G], haaretz[H]), And (kai[G]) the heavens (ouranos[G], shamayim[H]) are the works of Your hands (yadeycha[H]); 11 They will perish (apollumi[G]), but You remain, continue, stay permanently (diameno[G], ta’amod[H]); And (kai[G]) they will all (pas[G], vekulam[H]) like (hos[G]) a garment (himation[G], kabeged[H]), wear out, decay (palaioo[G]) 10 And, “You, in the beginning Lord, laid the foundation of the earth, And the heavens are the works of Your hands; 11 They will perish, but You remain, continue, stay permanently; And they will all like a garment, wear out, decay This begins a quote from Psalm 102:25-27 which is completed in the following verse. As is the case with all the quotations of the writer of Hebrews, this quotation conveys the Greek Septuagint text which differs slightly from the Hebrew texts we have available today, though probably better reflects the more ancient Hebrew text that it was translated from. In the Septuagint the quoted verses of Psalm 102 are spoken by God to someone Whom He calls "Lord," probably meaning "YHVH". However, in the Masoretic Hebrew Bible the same words are understood as the prayer of a human being, spoken to God. The use of the Septuagint text by the writer of Hebrews is within accepted rabbinic interpretive practice and even if it is not accepted as a direct rendering of the ancient Hebrew text, it is nonetheless valid as a midrash or comparative teaching regarding the subject. 12 And (kai[G]) like (hosei[G])a mantle (peribolaion[G], kalevush[H]) You will roll (helisso[G]) them up; Like (hos[G]) a garment (himation[G], kabeged[H]) they will also (kai[G]) be changed, transformed, exchanged (allasso[G]). But You are the same, And Your years (etos[G]) will not (ou[G]) come to an end, fail, cease, pass away (ekleipo[G]).” [Psalm 102:25-27] 12 And like a mantle You will roll them up; Like a garment they will also be changed, transformed, exchanged. But You are the same, And Your years will not come to an end, fail, cease, pass away.” [Psalm 102:25-27] The rolling up of the mantle is an excellent description of the meaning of the anglicised word “Revelation”, and has more than a passing correlation to the Revelation of Yeshua given to Yochanan. Again, these words are attributed to Yeshua as God. The differences between the Septuagint and Masoretic text notwithstanding. Yeshua is called eternal, superior to the decaying and passing sin affected created order. The sin affected creation will pass away, be rolled up, transformed, recreated, changed, but He will never change, His Name and character being immutable. 13 Moreover, to which of the angels (ho aggelos[G], hamalachiym[H]) has He ever said (ereo[G], amar[H]), “Sit (kathemai[G], sheiv[H]) at My right hand (dexios[G], liymiyniy[H]), Until (heos[G], ad[H]) I set (tithemi[G], ashiyt[H]) Your enemies (echthros[G], oyveycha[H]) as a footstool (hupopodion[G], hadom[H]) for Your feet (pous[G], leragleycha[H])”? [Psalm 110:1] 14 Are they not all (pas[G], kulam[H]) ministering, serving (leitourgikos[G]) spirits (pneuma[G], ruchot hashareit[H]), sent out (diakonia[G], sheluchiym[H]) appointed to help (apostello[G], le’ezrah[H]) those who will receive (kleronomeo[G]) salvation (soteria[G], et-hayeshuah[H])? 13 Moreover, to which of the angels has He ever said, “Sit at My right hand, Until I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation? In Hebrew this Psalm 110:1 begins “YHVH said to Adoniy…” HaShem said to my Lord… Psalm 110 is the final nail in the coffin of disbelief. King David speaks of witnessing HaShem speaking to the Lord of David. Is HaShem not the Lord of David? Of course yes. Therefore, HaShem is speaking to that part of His person the Son, the promised King Messiah, the Greater Son of David and David’s Lord. This psalm is referred to throughout the Book to the Hebrews (1:3; 5:6; 6:20; 7:17; 7:21; 8:1; 10:13; 12:2). The writer of Hebrews is on to something, after all, Yeshua inferred that Psalm 110:1 was speaking of Him: ‘41While the Perushiym were gathered together, Yeshua asked them, 42Saying, “What do you think of Messiah? Whose son is he?” They responded to him, “The Son of David.” 43He said to them, “How then does David in spirit call him Lord, saying, 44 ‘The LORD said to my Lord, “Sit you on My right hand, until I make your enemies your footstool”’? 45”If David then calls him Lord, how is he his son?” 46And no man was able to answer him a word, neither did anyone from that day on ask him anything else.’ -Matthew 22:41-46 © 2021 Yaakov Brown All that we do for God is idolatry (God needs nothing done for Him, nor are we capable of doing anything without Him), all that we do from God is righteousness. Not human righteousness (which God refers to as being like used menstrual cloth [Isaiah 64:6]) but the righteousness of God. Introduction:
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter: “17 He has cast them off, rejected them My Judge/God, they have not listened, received, comprehended Him; And they have become retreating wanderers in the nations.” 1Gefen bokeik A vine is empty, it is Yisrael; periy fruit yeshaveh-lo He produces for himself. Kerov According to the abundance lefiryo of his fruit hirbah he has increased lamizbechot his altars; ketov due to the goodness leartzo of the land heiytiyvu matzeivot the memorial pillars/idols were made better. This verse emphasises the idolatrous practices of Israel (northern kingdom) in relationship to their successful grape harvests (corresponding to the appointed time of Sukkot [September-October]). The tribes of the north had, as we have already seen, been giving credit for their successful harvests to false gods of fertility rather than to YHVH their Provider. The common grace of God that allows all human beings to continue to exist in the sin affected creation is extended for a time unto repentance, however, where there is no repentance punishment is applied to provoke it, for the good of creation. In this case punishment will come upon the northern tribes so as to provoke repentance and position all Israel (including Judah and Benjamin) to become a light to the nations through the King Messiah Yeshua. The vine is often used as a metaphor for the people of Israel, cared for by the Master Vine Dresser HaShem (Deut. 32:32; Psalm. 80:8-11; Isaiah 5:1; Jer. 2:21; John. 15:1). “You removed a vine from Egypt (Double distress); You drove out the goyim (nations other than Israel) and planted it. You cleared the way before it, and it took deep root and filled the land (of Israel).” -Tehilim (Psalms) 80:8-9 (Authors translation) “A vine is empty, it is Israel” A vine devoid of fruit is worthless. At the end of the fruiting season it’s severely pruned in order to provoke fruiting in the future. The ground must also be addressed to ensure drainage and rainfall mitigated so as to cause stress to the vine in order to promote fruiting. All this God will enact toward Israel. The irony of this first phrase in 10:1 is palpable as we read of Israel’s fruitfulness toward other gods. God is conveying in the prophet the reality that fruit alone is not evidence of a healthy vine, rather good fruit is. “You will know them by their fruit” (Matthew 7:15-23) refers to the nature of the fruit and not the appearance of it. Yeshua further illuminates this explaining that even acts of “ministry” (fruit) can be camouflage for lawlessness. He teaches that His intimate knowledge (relationship) with us is the defining factor and not the action or fruit in and of itself. This is a sobering challenge to believers. Speaking in His Name is not the same as being in Him. Good fruit is that which is the product of a motivation to glorify God, whereas fruit that appears good but is in fact ungodly, is born of a motivation to glorify self. “15 “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. 16 You will know them by their fruit. Grapes are not gathered from thorns, nor figs from thistles, are they? 17 Therefore, every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 So then, you will know them by their fruit. 21 “Not everyone who says to Me, ‘Adonay, Adonay’ will enter the kingdom of the heavens, but the one who does the will of My Father who is in the heavens. 22 Many will say to Me on that day, ‘Adonay, Adonay, did we not prophesy in Your Name, and in Your Name cast out demons, and in Your Name perform many miracles?’ 23 And then I will say to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS (PSALMS 6:9).’” -Mattisiyahu 7:15-23 This first clause can also be seen as prophetic of what is to come, that being the Assyrian invasion and the removal of the fruit of Israel by the armies of her enemies so that her vine is left empty. “Israel resembles a vine that casts off all its good fruit. So did they forsake Me, Who is the good and fitting fruit for them.” -Rashi on Hosea 10:1 “fruit He produces for himself.” Idolatry finds a willing companion in the selfishness of humanity. In fact, all sin is the progeny of self-worship. Satan acted on his self-worship at the inception of sin (which is a decision of the will of a created being). This is why Rav Shaul teaches in the New Testament that “The love of worldly wealth is the root of all evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.” (1 Timothy 6:10). The Greek text uses the definite article “ho” which properly translates “the root” and not “a root” as many misleading English translations convey. What is “the love of worldly wealth”? It is of course the love of something other than God. This by definition is idolatry. We notice of course that the result of self-worship is self-harm. “According to the abundance of his fruit he has increased his altars; due to the goodness of the land the memorial pillars/idols were made better.” In and of themselves “memorial pillars and altars” are not idolatrous (Exodus 24:4-5). The qualifying aspect of idolatry is the worship of anything or anyone other than YHVH (Exodus 20:5). The only exception is where an object depicts a known deity, in which case it is an idol by nature according to the identity of the one it depicts. In the case of the present text the pillars were erected in memory of false gods and those gods were being credited with the fruitfulness of the harvest. “When I increased their good, they increased for the altars When I lavished good upon them, they made many calves for the altars. Another explanation Israel is a plundered vine; the produce of their deeds brought it about to them. פְּרִי יְשַׁוֶּה לוֹ means ‘will avail them’ to be plundered, for they made the altars and availed their nation for evil. This is the wording of the Targum.” -Rashi on Hosea 10:1 2 Chalak Divided, slippery, deceitful libam is their inner being (core, heart); now ye’shamu they suffer for their offence. Hu He (The Lord) ya’arof will break the neck of mizbechotam their altars, yeshoded violently ruin matzeivotam their memorial pillars/idols. “Divided, slippery, deceitful is their inner being (core, heart)” The meaning of the Hebrew “chalak” illuminates the demise of the inner person through sin, and the phrasing addresses the “heart, core being, inner person” of collective Israel (northern tribes) by using the plural “libam”. When our inner being is divided, undecided, self-deceiving, we become the authors of our own demise. “Now they suffer for their offence.” This can also be understood to mean that “they suffer because of their offense”. Their suffering is a result of their “divided, slippery, deceitful inner being”. A wilful condition. “He (The Lord) will break the neck of their altars, violently ruin their memorial pillars/idols.” The Hebrew “ya’arof” is used of the breaking of an animals neck for sacrifice. The prophet is saying that HaShem will do to the altars that which has been done to the animals placed upon them. 3 Kiy For now yomeru they say, ‘Eiyn melekh lanu We have no king, Kiy For lo yareinu we do not fear et the particular YHVH (Mercy) Lord. Ve’hamelekh And the king, mah-ya’aseh lanu what does he do for us?’” “For now they say, ‘We have no king, For we do not fear the particular YHVH (Mercy) Lord. And the king, what does he do for us?’” Although rebellion and the overthrow of kings was prevalent among the northern tribes at this time (2 Kings 15:30), it is not the then king of the north that is being referred to here but YHVH the King of all. The northern kingdom had historically rejected the line of Davidic kingship and had since rejected YHVH as King. The northern tribes say “We have no king, we do not fear YHVH (Mercy).” Ironically, as a result of their sin they will be left devoid of their human kingship and will suffer under the oppression of foreign kings, so they’re correct in saying “We have no king”. “And the king, what does he do for us?” This is a further insult aimed at YHVH. These foolish words confirm what the prophet’s indictment denotes, that the northern tribes consider the success of their harvest to be due to their own efforts and the help of false gods (who are not gods at all), and not the work of YHVH. 4 Diberu They speak devariym words, essences, things, alot taking oaths shav falsely karot cutting beriyt covenants; ufarach and sprouting forth karosh venom (because of, like, associated with the head), noxious weeds mishpat as judgment al upon talmeiy the furrows of saday the field. “They speak words, essences, things, taking oaths falsely cutting covenants;” Both the kings and the people of the north were making oaths in the names of false gods and or in syncretistic rites combining worship of false gods with that of YHVH. Additionally, the kings of the north had cut covenants with foreign powers, paying tribute to them. “sprouting forth venom, noxious weeds as judgment upon the furrows of the field.” This ambiguous phrasing conveys the ideas of both the false poisonous judgement born of idolatry and the judgement that comes back on the one who made it. In short, their own noxious assertions and actions seeded poison in the furrows of their ploughed fields, physically and metaphorically. The prophet Amos, a contemporary of Hosea says something similar: “Do horses run on rocks? Or does one ]plow with oxen? Yet you have turned justice into poison, And the fruit of righteousness into noxious weeds,” -Amos 6:12 (Author’s translation) “swearing falsely Heb. אָלוֹתשָוְא, swearing falsely. אָלוֹת is, in construction, like כָּרֹת, a present tense. forming a covenant with pagan worship. Therefore, judgment of torments and retribution shall spring up upon them… the furrows Heb. תַּלְמֵי. The furrow of a plowshare is called תֶּלֶם. Another explanation: on the furrows of the field where they erect their altars, as it is said (below 12:12): “like heaps on the furrows of the field.” There the judgment for their iniquity shall spring up on them. Another explanation: swearing falsely Every covenant they form with one another they break. and...shall spring up like hemlock which springs up on the furrows of the field, which is a bitter grass, so do their judgments spring up and bitterness grows for the poor and needy. Amos, too, says: (6:12) “For you have turned judgment into hemlock.” -Rashi on Hosea 10:4 5 Le’eglot For the calves of Beit Aven (Beth-aven, House of vanity, wickedness, sorrow, iniquity) yaguru shechan Shomeron the inhabitants of Samaria will be afraid. Kiy For aval its people will mourn alayv amo over it, uchemarayv and its self-macerated (idolatrous) priests alayv yagilu will tremble over it, al-kevodo over its glory, kiy because galah mimenu it (the glory) has departed from it. “For the calves of Beth-aven, House of wickedness the inhabitants of Samaria will be afraid.” Invasion is imminent, the day is near when the residents of the northern capital Samaria will tremble in fear as the Assyrians invaders first take the other tribes of the north and then conclude their invasion by taking Samaria and toppling the calf idols. The qualifying phrase “The calves of” confirms the assertion that Beiyt-Aven and Beiyt-El are synonymous, given that the two calf idols of Jeroboam were located at Dan and Bethel (1 Kings 12:26-30). “Beit-Aven” (House of vanity, wickedness, sorrow, iniquity) is a sarcastic way of referring to Bethel (House of God)[Talmud], and or a place very close to Bethel (Joshua 7:2), it was a main centre of northern apostate worship located in the territory of Ephraim/Benjamin. A place that has a strong connection to both the physical and spiritual journeys of the Patriarchs and in particularly to Jacob, who became Israel. It was on the border of the territories of Ephraim and Benjamin (according to the interpretation that equates it to Bethel it is technically located in the territory of Benjamin to the east of the border between the two territories). It seems likely, given Hosea 4:15, that Beth Aven was considered to be part of the territory of Ephraim (northern tribes): “Judah must not become an offender in the Gilgal; and don’t go into to Beth-Aven” -Hosea 4:15 “For its people will mourn over it, and its self-macerated (idolatrous) priests will tremble over it, over its glory, because it has departed from it.” “It” refers to the calf idol. The Hebrew used to describe the priests is not the common term “kohen” but rather a diminished term “kamar” which is essentially an ascetic description of the named party. “Kamar” means tender, shrunken, macerated, hot. In short it is a metaphor denoting an idolatrous priest, an illegitimate spiritual guide. The glory of the calf god will literally depart from Samaria and be carried away into exile. Seder Olam Rabba records that Tiglathpileser king of Assyria came and took away the golden calf in Dan in the twentieth year of Pekah king of Israel; and a subsequent king of Assyria (Shalmaneser) came in the twelfth year of Ahaz king of Israel and took away the golden calf at Bethel:” ref. Seder Olam Rabba, c. 22. p. 60, 61. 6 Gam Also oto it will le’ashur be taken to Assyria (a step) yuval carried minchah as an offering lemelekh Yarev to King Jareb (contender) alt. to a king of contention; Efrayim (doubly blessed) yikach will be received veyeivosh and ashamed, Yisrael mei’atzato from his own counsel. “Also it will be taken to Assyria (a step) carried as an offering to King Jareb (contender) alt. to a king of contention;” Once again “it” refers to the calf idol. It is said to become an offering to a king/ruler of Assyria. This makes a mockery of its deity. Gods are offered to, they are not made an offering of. Rashi says that “Yareb” is another name for Sennacherib. “Efrayim (doubly blessed) will be received and ashamed, Yisrael from his own counsel.” The kings of the north will be received into exile and thus the kingship of the northern tribes will be no more. This agrees with traditional rabbinic interpretation. “Ephraim shall take shame Heb. בָּשְׁנָה. Jeroboam, who was from the tribe of Ephraim, shall take shame for himself, that he erected this calf for a deity… and Israel shall be ashamed of that counsel that they took counsel to make them, as it is said (1 Kings 12:28) “The king took counsel and made two golden calves.” -Rashi on Hosea 10:6 7 Nidmeh Shomeron malcah Cut off, left silent will be Samaria without a kingship, queen, her king, keketzef like a splintered twig (wrath) al-peneiy-mayim on the face of the waters. Samaria, as capital of the northern tribes, here represents all the tribes and the authority over them. The kingship of the northern tribes is to be ended permanently. “like a splintered twig on the face of the water” This is a metaphor alluding to the temporal nature of human power born of fallen motivations which manifest idolatry. All that is idolatrous will become like worthless flotsam washed away by the punishing waters of HaShem. “The king of Samaria is silenced Heb. נִדְמֶה. The king of Samaria is silenced, and he is like foam on the surface of the water, which is eskoume (ecume) in Old French.” -Rashi on Hosea 10:7 8 Venishmedu And destroyed are bamot the high places of aven (wickedness, trouble, idolatry), chatat the sinful, missing the mark of Yisrael; kotz thorn vedardar and thistle ya’aleh will come up al-mizbechotam on their altars; veameru and they will say lehariym to the mountains, “Kasunu Conceal us!” velagevaot And to the hills, “niflu aleiynu Fall on us!” “And destroyed are the high places of aven (wickedness, trouble, idolatry)” This refers to the high places of Bethel according to Rashi. While Iben Ezra understands this to refer to the deaths of those who “owned” or were responsible for the upkeep of the calf idols. “the sinful, missing the mark of Yisrael; thorn and thistle will come up on their altars;” The altars will be left destroyed and their remnants will be untouched, thus they will be overgrown by fruitless weeds such as thorns and thistles so that anyone who touches them will be pierced by barbs. This is the counterpoint to the fruitfulness of idolatry described in verse 1. This has a startling correlation to the teaching of Yeshua regarding the fruit of vines and the fruitlessness of thorns: “16 You will know them by their fruit. Grapes are not gathered from thorns, nor figs from thistles, are they? 17 Therefore, every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire.” -Matthew 7:16-19 “and they will say to the mountains, “Conceal us!” And to the hills, “Fall on us!” Sadly this is not a cry of repentance but one seeking concealment from God and or a choice of death over exile and suffering. This is the hubris of vulnerability. When this text is quoted by Yeshua as recorded in Luke’s Gospel (23:30) and repeated in the Revelation to John (6:16), it refers to wilfully unrepentant people. People who, even when faced with the reality that it is their sin and rejection of God that has brought their suffering, nonetheless refuse to repent and instead invoke concealment and death, calling on created things to hide and or kill them rather than crying out to the Creator for deliverance. Ref. Isaiah 2:10; Hosea 10:8; Luke 23:30; Revelation 6:16 9 Miymeiy From the days of ha-Givah the Gibeah (hill) chatata you have sinned, missed the mark Yisrael; sham there amadu they remain! Lo-tasiygeim Will it not reach them bagivah in Gibeah, milchamah the battle al-beneiy alvah against the sons of injustice? “Gibeah” may refer to Gibeah of Benjamin (Judges 19) and the abhorrent actions of that tribe regarding the concubine/wife of a Levite from Ephraim. Alternatively it may refer to Gibeah of Saul (1 Samuel 15) where Israel rebelled against the words of the prophet Samuel and demanded a king like those who ruled the other nations. While the rebellion against God’s Kingship is wicked and a root of further rebellion, it seems more likely that Gibeah of Benjamin is meant because a process of descent into deep corruption resulting in vile sin is inferred by the context and qualifying language. It was said of the vile nature of the sin in Gibeah Benjamin, “Such a thing has never been seen or done, not since the day the Israelites came up out of Egypt.” Some liken the sin of the men of Benjamin (Judges 19) to that of the men of Sodom (Genesis 19). This adds weight to my interpretation. “there they remain.” Israel has remained in the place (sham), both physical and spiritual, of their missing the mark of God’s Instruction. In short, they have wilfully chosen to remain in their sin. “Will it not reach them in Gibeah, the battle against the sons of injustice?” The spiritual battle against injustice will come against the sons of injustice, thus the sons of the northern tribes who have sown poison (v. 4) will reap poisoned fruit. 10 Beavatiy In My desire, ve’esoreim I will discipline them; veusefu and gather aleihem upon them amiym the peoples be’aseram in binding lishteiy them twice eiynotam their torture onotam glowing. Alt. punished twofold for their double crime. HaShem desires to discipline Israel for her good. The twofold punishment of exile (Assyria) upon exile (Babylon). The punishment is just and the outcome is repentance (returning). The binding of the northern tribes can also be seen as pretext to the ploughing metaphor which follows. “Since Hosea compares them to a heifer as stated further: “Ephraim is a goaded heifer,” he, therefore, compared their chastisement to a cow, which they tire with plowing and they bind it to the yoke of the plowshare, and the pegs of the yoke penetrate it, [i.e., they penetrate the yoke,] one on this side and one on that side, next to the ox’s two eyes. And so did Jonathan render: as one hinds a “padna” on its two eyes. “Padna” is a yoke of oxen.” -Rashi on Hosea 10:10 11 And Efrayim eglah a heifer melumadah taught, ohavtiy I love ladush to tread out (thresh), va’aniy and I avartiy I passed by al-tov tzavarah upon her good, lovely neck; arkiyv I will harness Efrayim, Y’hudah yacharosh will plough, yesaded-lo Yaakov will break up clods of earth for himself. The opening phrasing speaks of God’s care for Ephraim (the northern kings and their dominion) teaching her, allowing her to feed while she trampled out the grain on the threshing floor. “I passed by upon her good, lovely neck; I will harness Efrayim” The “good” neck of Ephraim’s younger days of training is made counterpoint to her stiff necked rebellion in her latter days. Her neck once good is now stiff/rebellious. “I will harness Epharim, Judah will plow, Yaakov will break up clods of earth for himself.” This trifold naming unites all Israel. The order of the ploughing process is seen in each task associated with each named party. Ephraim (kings of the north, people of the north) are harnessed, Judah (southern kingdom, people of Judah and Benjamin) will plough to cover the seed, then, in the following season (after exile) all Israel together as Jacob will break up the hard ground left fallow by their exile. This is a text of prophetic hope for the soon to be punished people of God. 12 Ziru Sow lachem for yourselves, litzdakah to righteousness; kitzru reap lefiy from My mouth chesed kindness, practical love, faithfulness. Niyru lachem Break up your niyr fallow ground, ve’eit for its time lidrosh to seek, enquire of et-YHVH the particular Lord (Mercy) ad-yavo until He comes veyoreh and rains tzedek righteousness lachem on you all. Mercy precedes judgement and is the fruit of discipline. Here, once again, YHVH offers an opportunity for true repentance, an opportunity for sowing righteousness and reaping kindness, an opportunity for enquiring of the LORD (Mercy) and receiving the cleansing rains of righteousness. Seeing the end from the beginning HaShem knows that Israel will not receive this until after her exile. This is why the final aspect of the order of ploughing in the previous verse denotes the breaking of hard ground following its many years of being left fallow. Rashi understands this as an admonishment to turn to Torah observance, however, Torah observance does not bear the seed of righteousness, rather godly righteousness bears the fruit of right action which is approved by the Torah, that is, when measured against Torah righteousness is seen as holy (set apart). Righteousness sown in God enquires of God and thus reaps righteousness from God. Messiah in us outworks righteousness. Therefore, we are not Torah keepers, rather God keeps us through the righteous One (the King Messiah), Who is the Goal of Torah (Romans 10:4). All that we do for God is idolatry (God needs nothing done for Him, nor are we capable of doing anything without Him), all that we do from God is righteousness. Not human righteousness (which God refers to as being like used menstrual cloth [Isaiah 64:6]) but the righteousness of God. 13 Charashtem-resha You have ploughed, engraved wickedness, avlatah injustice ketzartem you have reaped achaltem, you have eaten periy-chachash fruit of deception. Kiy Because vatachta you trusted vedarkecha in your way, bero in great numbers giboreycha of your mighty men (warriors), Israel, the northern tribes had engraved their soil, both literal and metaphorical, with wickedness and injustice and had therefore deceived themselves. Knowing that the Torah and Prophets say otherwise, they nonetheless concluded that the strength of their own armies was more trustworthy than God’s strength. “‘Not by might nor by power, but by My Spirit,’ says the Lord Who goes warring.” -Zechariah 4:6b (Author’s translation) 14 Vekam And raise shaon an uproar be’amecha among your people, vechol-mivtzareycha and all your fortified cities yushad will be ruined, keshod like Shalmaneser (Shalman: fire worshipper) destroyed Beiyt-arbel (house of God’s ambush) beyom in the day milchamah of battle, eim al-baniym mothers upon children rutashah torn to pieces. The uproar among the people is understood by Yarchi, Rashi and others as an alarm calling out “Flee, flee!” “Your fortified cities” This means that what is to come will affect both the vulnerable unwalled towns and the fortified cities (like those Judah trusted in). This is a prophecy of all out invasion, one that came soon after at the hand of the Assyrian Empire. “Beit Arbel” Is a city of the Kinneret (Galilee) region (Antiqu. l. 12. c. 11. sect. 1. & l. 14. c. 15. sect. 4. In Vita sua, sect. 69. p. 922, 934.), situated between Sipphore and Tiberias (Yuchasin, fol. 65. 1.). “mothers upon children torn to pieces” This horrific language denotes the most heinous of wartime acts which leaves the conquered devoid of their women and children. This imagery is commonly used in Scripture 2 Kings 8:12; Isaiah 13:16; Nahum 3:10; Psalms 137:9; Hosea 14:1. 15 Kachah So asah it will be done lachem to you all at Beiyt-el (house of God/Judge) mipeneiy from the face of your ra’at evil ra’atchem evils. Alt. [of your great wickedness.] Bashachar In the dawn nidmoh nidmah cut off, destroyed will be melekh a king of Yisrael. This horror will come against all who, at a location named for Jacob’s (Israel) intimate connection with God (Bethel: House of God), had brought evil forth unto evil multiplied. Thus, once again, the self-harming idolatry of evil is emphasised. Bethel (Beth Aven) was home to one of the two calf idols set up by the first king of the northern tribes Jeroboam I. “The calf in Bethel has brought about all this retribution upon you.” -Rashi on Hosea 10:15 “In the dawn” This makes the destruction of the northern tribes immanent. Both Hoshea (not the prophet) the last king of the northern tribes, and the kingdom itself will be cut off. As tragic as this is, there is also the future hope in the Greater Son of David, that King of Judah Who will reign over all the tribes of Israel. Therefore, the permanent end of the kingship of the north is a sign pointing to the redemption for all Israel through the King Messiah born of the Davidic line of Judah. Copyright 2021 Yaakov Brown How often do we seek comfort from our sin behaviour rather than repenting of it? How often do we seek solace in returning to places of past sin because it appears to be a “good haven”? Introduction:
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter: “14 And Israel has forgotten, ignored, wilfully turned from their specific Maker and built temples (to false gods); Judah has become great, multiplying fenced cities. But I will send fire in his cities and devour the palaces.” -Hosea 8:14 1 Don’t tismach rejoice, Yisrael (overcome in God/the Judge), el-giyl with circling joy ka’amiym like other tribes (peoples)! Kiy For zaniyta fornicating you have mei’al gone from Eloheycha your God/Judge. Ahavta You have loved etnan the wages of a prostitute al upon kol-garenot all the threshing floors dagan of grain. 2 Goren Threshing floor vayekev and wine press lo will not yireim feed them, vetirosh and the new wine yechachesh bah will fail them/deceive them. “For you have erred from the worship of your God; you have loved to serve idols on all, grain floors.” -Targum Yonatan (2nd Century CE Aramaic paraphrase) The Targum understands the text to refer to the setting up of idols on the threshing floors and the attribution of fertility, both agricultural and familial, to those gods. This is consistent with the worship of Ha-Ba’al the Canaanite deity of fertility. “‘Rejoice not, O Israel’ like the other peoples, for they did not receive a Torah, and they did not come to My lot, but you strayed from Me and lost many benefits.” -Rashi Rashi understands the text to be an admonishment clarifying the advantage of Torah, and the losses associated with the rejecting of it. “Don’t rejoice, Yisrael with circling joy like other tribes (peoples)!” Israel is rebuked for rejoicing in idolatrous acts and at the same time warned that her rejoicing will cease. “For fornicating you [masculine] have gone from your God/Judge.” There is no need to debate whether this is meant literally of actual sex acts done in the worship of false gods or as a general metaphor for idolatry. Both are true. The false choice created by some of our rabbis and numerous Christian theologians only proves to show the depth to which we have sunken into Greco-Roman compartmentalization. “For you [masculine] have loved the wages of a prostitute…” Here, Israel (northern tribes) are likened to a male temple prostitute, temple prostitution being a vocation found among those who worship false gods. “You have loved the wages of a prostitute upon all the threshing floors of grain.” This is a metaphor denoting the fact that the northern tribes were celebrating the provision of their grain by giving glory to false gods (Baalim, Ashterot etc.) “Threshing floor and wine press will not feed them, and the new wine will fail them/deceive them.” The references to both threshing floor (grain) and wine press (grapes, a latter harvest fruit) seem to encapsulate a range of harvest festivals beginning with the early barley harvest (Pesach, Passover, Shavuot [Pentecost], First fruits etc.) and ending with the latter harvests which coincide with the celebration of Sukkot (Dwellings). Tragically, it seems that rather than honour God in the prescribed way (Torah), the northern tribes were either syncretizing and or entirely forsaking the worship Instruction of YHVH, and instead acknowledging other gods as their providers and the means of their fertility. “the new wine will fail them/deceive them.” This is intentionally ambiguous. The new wine will appear to be plentiful but will be scarce. On the other hand the new wine, when consumed in excess will cause clouded judgement and thus, by inference, deceive the drinker etc. The threshing floor was not, as some erroneously claim, solely the domain of males. Women were involved in gleaning behind the men, and while the men and women slept separately during the harvest, they nonetheless often remained within close proximity to the fields for the duration. Sadly one popular “Christian” study Bible compares the prostitution and fornication of the northern tribes (Hosea 9:1-2) with the story of Ruth (3:2-3), inferring that it was common practice for prostitutes to be entertained by the entirely male harvesting crew. This is abhorrent nonsense better suited to playground ignorance than it is to sound Biblical interpretation. In the account of Ruth, Ruth acts in righteous purity, as does Boaz, and the context denotes an exception to common practice. While it may be true to say that during her periods of sin as a nation Israel did entertain prostitutes on the threshing floors, paying them with grain (Rashi, on Genesis Rabbah 57:4), when Israel acted righteously there was no such illicit sexual practice among them. Shame on those who say otherwise. This metaphorical language continues to emphasise the fact that it is YHVH Who provides, and therefore, He will not continue to do so as long as His people are attributing His provision to other gods. To bless and enable perpetual sin action is to curse. Therefore, HaShem does not bless in these circumstances, rather He allows the curse to manifest so that the result of the discipline which follows will be blessing. 3 Lo yeishevu They will not remain be’eretz in the land of the LORD YHVH (Mercy), Veshav Efrayim (doubly fruitful) Ephraim will turn back to Mitzrayim Egypt (double distress), uveashur and in Assyria tame yochelu they will eat unclean things. “They will not remain in the land of the LORD.” This is an explicit statement connecting Ha-Aretz (the Land of Israel) to YHVH Himself. He is the One Who established Tziyon (Isaiah 14:32). The prophets are describing a temporary condition when they say that Israel “will not remain in the land.” After all, the redemptive narrative always begins and bears the fruit of Mercy: “What answer shall be given to the envoys of that goy nation? ‘The Lord YHVH Mercy, has established Tziyon, and in her His afflicted people will find refuge.’” -Isaiah 14:32 Neither Hosea 9:3 nor any other Scripture, imply that God will not honour His covenant with Abram, Isaac and Jacob, concerning the giving of the land to the people of Israel. To say so is to impugn God’s character. After all, the covenant that initiated the giving of the land to Abram and was then reaffirmed to Isaac and Jacob (Ex. 6:8; 33:1; Lev. 26:42; Deut. 1:8 etc. etc.) was made while Abram was unconscious (Genesis 15), meaning that YHVH alone is bound to fully fill it. Abram’s role was simply one of agreeing to receive YHVH by faith. “Efrayim (doubly fruitful) Ephraim will turn back to Mitzrayim Egypt (double distress), and in Assyria they will eat unclean things.” The kings of the north, who bear the name “doubly fruitful” will become “doubly distressed”, being exiled to both Egypt and Assyria, the nations whose strength they sought for protection. By trusting in the strength of human beings, governments, false gods, the kings of the north became subject to those things they trusted in rather than accepting their position as heirs to God’s kingdom. Therefore, they would suffer along side the idolatrous nations that surrounded them. All human beings are subjects of God’s Kingdom, but only those who receive adoption as sons and daughters through the King Messiah Yeshua will dwell in God’s Kingdom forever. “And they will eat unclean things.” The food consumed by these nations did not reflect the kashrut of Torah instruction. Nor was it offered according to YHVH in keeping with Torah guidelines, but was instead offered to false gods. Thus, even that food which might have been permissible for Israel to eat while in exile, was defiled based on its association with false gods. In addition this might be seen as a metaphor for the consumption of false ideals, philosophies and religious beliefs. Iben Ezra makes an interesting connection between the first clause “They will not remain in the land of the LORD” and the last “And they will eat unclean things.” He rightly understands that this is not to be a permanent state for Israel: “They shall not sit, neither shall they eat of the unclean thing; for they shall eat in the land of the LORD;” -Iben Ezra, on Hosea 9:3 In short, they will not eat again of clean things until that day they return to the Lord and thus, to the land of the Lord, Ha-Aretz Yisrael (the land of Israel). 4 Lo They don’t yisechu pour out drink offerings la-YHVH yayin of wine to the Lord (Mercy), velo and don’t ye’ervu-lo exchange with Him their zivcheiyhem sacrifices. kelechem Like the bread oniym of mourners lahem to them kol-ochelayv all who eat yitamau are unclean, defiled, polluted; kiy-lachmam for their bread lenafsham is for their soul, lo yavo it will not come into beit YHVH the house of the Lord (Mercy). “They don’t pour out drink offerings of wine to the Lord (Mercy), and don’t exchange with Him their sacrifices.” The key here is not the offerings themselves but the One to Whom they should be offered. It is inferred by the earlier indictments of this prophetic work, that Israel was making offerings, but to false gods, and not to the God of Israel, or, if they were offering to Him it was in syncretism with idolatrous practice (calf idols, Ba’alim etc.) and not unto Him alone. The wine offerings (Lev. 23:13; Num. 15:5, 7, 10; 28:14 etc.) commanded in Torah were to be offered at the place appointed by God (Deut. 12; 16; 26:2: Mt Zion, Jerusalem) once Israel entered the land. Therefore, all the offerings of the north were apostate offerings which could not be said to be offered to YHVH even in those cases where His Name was invoked. “Like the bread of mourners to them all who eat are unclean, defiled, polluted” In the same way that bread which has been in the house where someone has died is considered ritually unclean (Num. 19:14; Deut. 26:14; Jer. 16:7), the food and offerings of the northern tribes are considered unclean and associated with death, a reflection of their soul condition. “for their bread is for their soul, it will not come into the house of the Lord.” The bread defiled by dead bodies can be eaten by mourners already defiled but cannot be brought into the House of the Lord. Therefore, the tribes of the north have disqualified themselves from God’s presence (temporarily). The bread in question is made with yeast and therefore cannot be presented as show bread in the House of the LORD. The Show bread was to be unleavened, in fact no yeast was to be offered on the altar of the LORD or brought inside the Holy place of either Mishkan (Tent of Meeting) or Ha-heyichal (The Temple). The exception concerning the wave offering of the first fruits does not compromise this Torah requirement because it is waved before the LORD, and neither offered on the altar nor brought into the Temple. Yeast always represents sin in Hebrew Scripture. In fact, yeast represents sin in all Scripture, including the New Testament (written in Greek by Jews, thinking as Jews and using Hebrew symbolism accordingly). Therefore, the metaphorical meaning of the present text illuminates the fact that intentional and perpetual sin is not allowed to cohabitate with the godly in the presence of the Holy God of Israel. They have sought bread for themselves and have kept it from the House of the Lord (Temple), and as a result their priests have not been feed, those Levites (of the north) left to find other employment, had abandoned the teaching and passing on of Torah so that the spiritual condition of the people deteriorated due to their own neglecting of God’s Instruction. 5 Mah What ta’asu will you accomplish leyom on the day of moeid an appointed time (festival), uleyom and on the day of chag a feast of YHVH (Mercy) the Lord? This rhetorical question is posed almost sardonically by the prophet. “If you’ve defiled the Lord’s appointed times “moadim” with idolatry, and have defiled yourselves with the bread of the dead, what do you think will result, other than your demise?” 6 Kiy-hineih For behold, now, pay attention, halechu they will walk mishod from destruction; Mitzrayim Egypt (double distress) tekabetzem will assemble them, Mof Memphis (haven of good) tekaberem will bury them. Machmad The delight lechaspam of their silver kimos yirasheim will be possessed by thistles, choach be’oholeiyhem thorns in their tents. “They will walk from destruction…” This means that based on the impending destruction from Assyria, the people were already leaving for other lands, in particular, they were returning to Egypt as a “good haven” (the meaning of Memphis). “Egypt will assemble them, Memphis (haven of good) will bury them.” Those who flee to Egypt for help, trusting in Egypt rather than in YHVH, will perish in the city they saw as a “good haven” (Memphis). This is in part a reminder of the consequences which God had previously warned the nation of in Deuteronomy 28. “The Lord will send you back in ships to Egypt on a journey I said you should never make again. There you will offer yourselves for sale to your enemies as male and female slaves, but no one will buy you.” -Deuteronomy 28:68 (NIV) How often do we seek comfort from our sin behaviour rather than repenting of it? How often do we seek solace in returning to places of past sin because it appears to be a “good haven”? “The delight of their silver will be possessed by thistles, thorns in their tents.” The silver they had delighted in in the Land of Israel, which they had perhaps hidden intending to return for it, would be overgrown by thistles. As they travel into exile, be it to Egypt or to Assyria, while they dwell in tents on the journey they will suffer the torments of the wild (thorns). The Aramaic Targum Yonatan understands the Hebrew choach to represent wild beasts of the wilderness. 7 Bau yemeiy hapekudah Days have come of the visitation, bau yemeiy hashilum days have come of retribution; yeideu make it known to Yisrael! Eviyl hanaviy The prophet is a fool, meshuga iysh haruach a man of the spirit, al because rov there is a multitude avonecha of your perverseness, iniquity, verabah masteimah and great is your animosity. “Days have come of the visitation, days have come of retribution;” The just punishment of the northern tribes is at hand. Israel will receive the wages of sin, just as she had received the wages of a prostitute. “make it known to Israel! ‘The prophet is a fool, a man of the spirit’, because there is a multitude of your perverseness, iniquity, and great is your animosity.” In 2 Kings 9:11 the companions of Yehu (Jehu) call the prophet sent to him by Elisha “ham’shuga” the fool, crazy person. The inference here seems to be that the prophet of God, considered a fool by the wicked, is in fact foolish to believe that such a wicked group of people would repent, given their intentional perversity and constant animosity toward God. In the following verse Ephraim (Israel’s kings) is referred to as watchman and prophet, but is clearly apostate in both roles and therefore not “a man of the Spirit”. This eliminates Ephraim as a candidate for prophet in the present verse. 8 Tzopeh Efrayim Ephraim was a watchman im-Elohay with my God, naviy a prophet; pach yakosh a snare of a bird catcher al-kol-derachayv upon all his ways, masteimah there is animosity beveit Elohayv in the house of his Judge (God). Ephraim, representing the kings of the northern tribes, was to watch over the tribes of the north and with God, given the opportunity to have prophetic voice and godly influence. “a snare of a bird catcher upon all his ways, there is animosity in the house of his Judge (God).” However, the kings of the north instead kept watch against those who sought to worship God in Jerusalem and appointed their own false prophets who were not men “of the Spirit”. In doing so Ephraim ensnared himself and in showing animosity toward the House of the LORD, received animosity from the house of his Judge (God). We note that YHVH is Named as “Elohayv” in the latter clause which denotes judgement against Ephraim (the northern kings). Kimchi, Yarchi and Rashi all claim that this refers to the murder of Zechariah by Joash, recorded in 2 Chronicles 24:17-27. But this is not the case. Joash was a king of Judah and not of the northern tribes. 9 Hemiyku-shicheitu They’ve become deeply corrupted, kiymeiy like the days hagivah of the Gibeah (hill); yizkor remembering avonam their perversity yifkod He will number, punish chatotam their sin, uncleanses. “They’ve become deeply corrupted, like the days of the Gibeah…” The Hebrew shachat (corrupt) is the same word used of Israel’s idolatry concerning the golden calf of Sinai (Ex. 32:7; Deut. 9:12; 32:5). “Gibeah” may refer to Gibeah of Benjamin (Judges 19) and the abhorrent actions of that tribe regarding the concubine/wife of a Levite from Ephraim. Alternatively it may refer to Gibeah of Saul (1 Samuel 15) where Israel rebelled against the words of the prophet Samuel and demanded a king like those who ruled the other nations. While the rebellion against God’s Kingship is wicked and a root of further rebellion, it seems more likely that Gibeah of Benjamin is meant because a process of descent into deep corruption resulting in vile sin is inferred by the context and qualifying language. It was said of the vile nature of the sin in Gibeah Benjamin, “Such a thing has never been seen or done, not since the day the Israelites came up out of Egypt.” Some liken the sin of the men of Benjamin (Judges 19) to that of the men of Sodom (Genesis 19). This adds weight to my interpretation. The subject of Egyptian bondage is poignant, making sense of the correlation between the then present depravity of the northern tribes and the historical depravity of Benjamin at Gibeah (Judges 19). “22 While they were enjoying themselves, some of the wicked men of the city surrounded the house. Pounding on the door, they shouted to the old man who owned the house, “Bring out the man who came to your house so we can have sex with him.” 23 The owner of the house went outside and said to them, “No, my friends, don’t be so vile. Since this man is my guest, don’t do this outrageous thing. 24 Look, here is my virgin daughter, and his concubine. I will bring them out to you now, and you can use them and do to them whatever you wish. But as for this man, don’t do such an outrageous thing.” 25 But the men would not listen to him. So the man took his concubine and sent her outside to them, and they raped her and abused her throughout the night, and at dawn they let her go. 26 At daybreak the woman went back to the house where her master was staying, fell down at the door and lay there until daylight. 27 When her master got up in the morning and opened the door of the house and stepped out to continue on his way, there lay his concubine, fallen in the doorway of the house, with her hands on the threshold. 28 He said to her, “Get up; let’s go.” But there was no answer. Then the man put her on his donkey and set out for home. 29 When he reached home, he took a knife and cut up his concubine, limb by limb, into twelve parts and sent them into all the areas of Israel. 30 Everyone who saw it was saying to one another, “Such a thing has never been seen or done, not since the day the Israelites came up out of Egypt. Just imagine! We must do something! So speak up!” -Judges 19:22-30 (NIV) “remembering their perversity He will number, punish their sin, uncleanses.” HaShem chooses to cover sin that is repented of through blood, but does not cover unrepentant sin and thus “remembers” it unto just punishment. He “numbers” it as a debt against godly morality. We note that the Hebrew avon means perversity, premeditated perversion that exceeds basic sin, and that excessive types of sin are numbered according to the degree to which they miss the mark chata set by God’s holy standard (Torah). It’s not true to say that all sin is the same. It’s true that “all have sinned” and that any sin great or small separates us from God’s holiness, but, this concerns the salvation of the person (neshama) unto eternal life and does not negate degrees of sin within time and space. Within time and space murder is worse than stealing but both are sin that separate us from God’s holiness. Within time and space the consequences of these sins differ, as do the commanded punishments for them. 1. "Now if someone murders a person, that one must be put to death." -Leviticus 24:17 2. "If someone steals an ox or a sheep and slaughters it or sells it, he shall pay five oxen for the ox and four sheep for the sheep." -Exodus 22:1 10 Ka’anaviym Like grapes bamidbar (in-from-thing/word/essence) in the wilderness matzatiy I found Yisrael; kevikurah like the first ripe fruit vite’einah on the fig tree bereishiytah in the beginning raiytiy I saw avoteichem your fathers heimah who ba’u came to Ba’al-peor (Master, Husband, Lord of a gap, cleft) vayinazeru and separated themselves laboshet unto shame, vayihyu and they became shikutziym as detestable abominations (idols) keohovam according to their loving. “Like grapes in the wilderness I found Yisrael; like the first ripe fruit on the fig tree in the beginning…” Grapes are rare in the desert, as are figs. The delight of finding such fruit is incredible, overwhelming, redemptive, satisfying. This was how the choosing of Israel as a people began in HaShem’s sight. However, this was soon turned to heartbreak as a result of Israel’s unfaithfulness. “your fathers who came to Ba’al-peor (Master, Husband, Lord of a gap, cleft) and separated themselves unto shame, and they became as detestable abominations (idols) according to their loving.” This is an allusion to the sin of Israel described in Numbers 25 (ref. Deut. 4:3-4), where they allowed themselves to be seduced by the women of Moab and entered into idolatry. Rashi interprets the last line of this verse as “when they loved the daughters of Moab.” The “fathers” is a reference to the forebears of Israel who left Egypt and not to Abraham, Isaac and Jacob. In using this reference to Israel’s past sin the prophet is also reminding the righteous remnant of the way that HaShem dealt with that sin: “Your eyes have seen what the Lord has done in the case of Baal-peor, for all the men who followed Baal-peor, the Lord your God has destroyed [a]them from among you. 4 But you who clung to the Lord your God are alive today, every one of you.” -Deuteronomy 4:3-4 (NASB) It is no coincidence that Ba’al-peor means Lord of a gap. Nor is it a coincidence that the next phrase says “and separated”. The god of the gap is the one who acted to separate itself (angelic being) from YHVH and thus tempted humanity to do the same. His name is Ha-Satan (the accuser), the Serpent of Genesis. 11 Efrayim, kaof like a bird yitofeif will fly away, kevodam so will be their glories mileidah from birth umibeten and from the womb umeiheirayin and from conception! “Ephraim like a bird that flies away” A trained bird that leaves its master behind and seeks sustenance elsewhere. “their glories from birth and from the womb and from conception.” The glories of a husband and wife are their children. Due to Ephraim’s sin the children of the northern tribes will die at each point of development. Some at birth, some during gestation, and some the moment they are conceived. This is a consequence of the abuse suffered by the body when sexual sin spreads disease and repeated intentional abortions leave damage that makes carrying a child to full term impossible. It is chilling to read this regression of baby deaths in light of the modern (legal) practice of abortions from conception (day after pill) up to birth (now allowed for through legislation introduced by governing bodies in many western countries including my own). In one sense this text written more than two and a half thousand years ago is an indictment against all abortions, past, present and future. 12 Kiy For im-yegadelu though they attempt to bring up et-beneiyhem their children, veshikaltiym and I will cause them to miscarry, meiadam from a man (their humanity) kiy-gam-oiy likewise also alas, woe. Besuriy meihem When I depart from them! This does not mean that HaShem murders babies and children but that He allows human beings to exercise their freewill in sinning against their own bodies. Therefore, God is in control and the cause of the miscarriages is man’s rejection of God and His Instruction. God does not force Himself upon His wife Israel. If she refuses Him, He leaves like a gentleman. And when a gentleman leaves, there is room in the house for an abusive man to enter. Thus, “Woe, when I depart from them.” 13 Efrayim, ka’asher-raiytiy whom I have seen, leTzor in Tyre (a rock) shetulah is transplanted venaveh in a pasture; ve’efrayim But Ephraim lehotziy will bring forth el-horeig banayv his children for murder. Tyre was an ancient Phoenician port city to the north of Israel. It is the fourth largest city in modern Lebanon (approx. 15km north of Akko on the Mediterranean coast). Ancient Tyre controlled area bordering ancient Israel, and was often but not always a friend of Israel. It’s noteworthy that the allotment of land to the tribe of Asher (recorded in Joshua 13:1-22:34) included a third of the latter Phoenician kingdom. Tyre was wealthy and comfortable at the time of Hosea’s prophecy, and Ephraim (Israel’s kings) may have traded there. However, the kings of the north will be transplanted into a pasture where their children will be raised only to be murdered by their enemies and the overlords of their impending exile. The text may also be alluding to the fact that Tyre, situated in a good location by the sea, with abundant wealth, being well fortified, seemed secure from all enemies like Ephraim (kings of the north representing the ten tribes of the northern kingdom of Israel). However, Tyre would first be conquered by Nebuchadnezzar (573 BCE), and then by Alexander (332 BCE) and thus meet its doom and the slaughter of its children. In the same way Ephraim (the northern kingdom), would meet her destruction at the hand of the Assyrians (732 BCE). On the other hand the phrasing “Efrayim, whom I have seen in Tyre is transplanted in a pasture…” may simply mean that at that time, due to the proximity of the northern tribes to the Phoenician border, it may be that the kings of the north had stock in the lower part of the area governed by Tyre’s rulers. Rashi sees the text as referring to the sacrificing of children to idols: “Ephraim, as I saw Tyre in its tranquility, enjoying royalty and wealth more than all the provinces, so did I see Ephraim, planted in a dwelling place. But Ephraim what recompense did he recompense Me? He occupied himself with taking his children out to the slayer, to slaughter them in worship of the idols. So did Jonathan translate.” -Rashi “they of the house of Ephraim have sinned in slaying their children to the service of idols;'” -Targum Yonatan Once again, the prophet Hosea, speaking in the Spirit of God, is simply stating the fact that Ephraim is guilty of the deaths of her own children. God is not to blame. 14 Tein-lahem YHVH Give to them, Lord (Mercy)--mah what titein will You give? Tein-lahem Give them rechem mashkil a barren womb veshadayim and breasts tzomekiym dried up. This appears harsh but is rather a statement of mercy in response to a rhetorical question concerning the vile behaviour of the northern kings. YHVH denotes Mercy. Therefore, we could read “Give to them Mercy”. What would be the merciful thing to give in the case of children who are being raised to idolatry? The merciful thing would be barrenness. “The prophet prays that they should die when young, for the mourning for a child is not as bad as the mourning for an adult. Therefore, if it is impossible that they die from birth, from the womb, or from conception, for it was already decreed from the Creation of the world, (Gen. 3:l6) “And to your husband shall be your longing,” give them quickly in their childhood what you say to give to them after a time, for You said, “For, if they raise their children. I will bereave them.” [from Pesikta Rabbathi 45:3]” -Rashi For it is better not to raise children at all, than to raise them unto sin, idolatry, self-destruction and death everlasting. 15 Kol All ra’atam their evil bagilgal is in Gilgal (rolling, wheel); kiy for sham there seneitiym I hated them! Al roa Upon the wickedness ma’aleiyhem of their practices mibeiytiy from My house agaresheim I will expel them! Lo oseif ahavatam I will no longer increase love to them; kol-sareiyhem All their princes sore’iym are revolters, rebels. “Gilgal” is thought to be the same as Gibeath-haaraloth, the location where Joshua renewed the covenant of circumcision (Joshua 5:3), following which the Passover was celebrated for the first time in the promised land (5:10). It was to Gilgal that the ark of the covenant was returned each day after the children of Israel paraded it around Jericho (Joshua 6:11). It’s where the Gibeonites made their treaty with Israel (9:3). Samuel the prophet made Gilgal one of the three places where he held circuit court (1 Samuel 7:14).It was at Gilgal that Samuel killed Agag the king of the Amalekites (1 Samuel 15:33). Saul was both crowned and rejected as king at Gilgal (1 Samuel 11:14, 15). Both Hosea and Amos refer to Gilgal as a centre for idolatry (Hosea 4:15; 9:15; 12:11; Amos 4:4; 5:5). Elisha made Gilgal his headquarters for a time (2 Kings 2:1; 4:38). Gilgal also known as Beit Gilgal (Nehemiah 12:29). Speaking of Gilgal Rashi says: “There they worshipped idols to a great extent (on high places, absent in mss.). Since the Mishkan (Tent of meeting) was there first, the prophets of Baal would tell them that was a choice site, and it belonged to the kings of Israel.” -Rashi on Hosea 9:15 “there I hated them!” can also be read “made a foe of them”. Hate here is the counterpoint to love. The language means to emphasise the fact that what Israel had done was abhorrent because they had made a place that was once a location of the Mishkan (Tent of Meeting: the portable Temple) into a place of heinous idolatry and desecration. Hate therefore, is not too strong a word for the just response of God to their vile sin. “Upon the wickedness of their practices from My house I will expel them!” Due to the depths of depravity that the northern tribes had sunk, they will be removed from the land, expelled from the House of God. Ironic, given that they had wilfully rejected the temple cult and had instead set up their own places of worship to false gods in the north. Not to mention their fowl syncretism when likening HaShem to the calf idols of Bethel and Dan. The northern tribes had removed themselves from God. Now, He simply gives them a push on their way out of the land. Their exile is the result of their sin. “I will no longer increase love toward them” This simply means, that like a spurned husband, God will not continue to chase after a woman who refuses to return to Him. “All their princes are rebels.” Alludes to the fact that the rebellious kings of the north have born rebellious children and that they perpetuated rebellion against YHVH and His moral law. 16 Hukan Struck down is Efrayim, sharesham their root yaveish dried up, periy val-ya’asun gam also hardly fruiting. Kiy For though they will yeileidun bring forth children, vehematiy yet I will kill machamadiy the precious ones vitenam in their womb. The striking down of Ephraim, while it inevitably refers to the tribes of the north in a general sense, nonetheless specifically denotes the end of the kingship of the north. Thus, “Their root dried up…” Any potential progeny will die in the womb. “I will kill them” like “I will cause them” (v.12), alludes to God’s control over the ordered universe and simply conveys the idea that God has allowed them to make their own sinful choices and suffer the natural consequences of those choices. 17 Yim’aseim He has cast them off, rejected them Elohay My Judge/God, kiy for lo shameu lo they have not listened, received, comprehended Him; veyihyu And they have become nodediym retreating wanderers bagoyim in the nations. God has cast off the kings of the north and rejected them. He has cast off the particular wicked generation of Hosea’s day and has sent them into exile. He has not cast off or rejected all Israel forever (as some fools suggest). If that were true we would have to remove large portions of Scripture which promise to the contrary that God will never perpetually forsake Israel whom He has chosen as a people for Himself. Israel, like Judah, is first and foremost an ethnic noun referring to the person Jacob and his blood descendants who are now known as Jews (Y’hudiym) and continue to find their place in God’s redemptive purposes for all humanity through Yeshua the promised King Messiah of the Jews. “27 Behold, days are coming,” declares the Lord, “when I will sow the house of Israel and the house of Judah with the seed of mankind and the seed of animals. 28 And just as I have watched over them to uproot them, tear them down, ruin, destroy, and bring disaster on them, so I will watch over them to build and to plant them,” declares the Lord. 29 “In those days they will no longer say, ‘The fathers have eaten sour grapes, [m]But it is the children’s teeth that have become blunt.’ 30 But everyone will die for his own wrongdoing; each person who eats the sour grapes, his own teeth will become blunt. 31 “Behold, days are coming,” declares the Lord, “when I will make a new covenant with the house of Israel and the house of Judah, 32 not like the covenant which I made with their fathers on the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares the Lord. 33 “For this is the covenant which I will make with the house of Israel after those days,” declares the Lord: “I will put My law within them and write it on their heart; and I will be their God, and they shall be My people. 34 They will not teach again, each one his neighbor and each one his brother, saying, ‘Know the Lord,’ for they will all know Me, from the least of them to the greatest of them,” declares the Lord, “for I will forgive their wrongdoing, and their sin I will no longer remember.” 35 This is what the Lord says, He who gives the sun for light by day And the [n]fixed order of the moon and the stars for light by night, Who stirs up the sea so that its waves roar-- The Lord of armies is His name: 36 “If [o]this fixed order departs From Me,” declares the Lord, “Then the descendants of Israel also will cease To be a nation before Me [p]forever.” 37 This is what the Lord says: “If the heavens above can be measured And the foundations of the earth searched out below, Then I will also reject all the descendants of Israel For everything that they have done,” declares the Lord. 38 “Behold, days are coming,” declares the Lord, “when the city will be rebuilt for the Lord from the Tower of Hananel to the Corner Gate. 39 The measuring line will go out farther straight ahead, to the hill Gareb; then it will turn to Goah. 40 And the entire valley of the dead bodies and of the ashes, and all the fields as far as the brook Kidron to the corner of the Horse Gate toward the east, shall be holy to the Lord; it will not be uprooted or overthrown ever again.” -Yermiyahu (Jeremiah 31:27-40 (NASB) The only “spiritual Jew” is an ethnic Jew, the only “Israel of God” are Jews who are redeemed through Yeshua. Copyright 2021 Yaakov Brown Ha-Sefer shel Yochanan John 7:25-53: No Human Being has ever Spoken in the Manner this Man has.24/4/2020
Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE). Introduction:
The first half of this chapter concerned the clear redemptive messianic mandate of Yeshua and His unwillingness to abide the plans of fallen human beings. It continued with His faithful observance of the instruction to go up for the festival of Sukkot, and alludes to His public teaching in the Temple proper (an area Gentiles were excluded from) among His fellow Jews in the middle of the festival. As I previously stated, a sound understanding of the festival of Sukkot (Lev. 23:33-43; Num. 29:12-39; Deut. 16:13-16) and its first century customs (some of which are described in the Mishnah and Talmud) is key to a correct interpretation of John 7:37-39 and 8:12. The festival of Sukkot is the backdrop for John chapters 7 and 8. Sukkot begins 5 days after Yom Kippur (Day of Atonement) on the 15th of Tishri (the Shabbat or seventh month of the Biblical lunar calendar). It is highly likely given Yeshua’s strict observance of the Torah, that He had gone up to Jerusalem for Yom Kippur and had returned to the Galilee for the 5 day interim period between Yom Kippur and Sukkot. He had every intention of going up for Sukkot, in His own timing (according to God’s timing). Sukkot is the festival of the later harvest and is full of completions: seven days, seventy sacrificial bulls etc. It has a long standing connection to the nations, from the time of the giving of the Torah in the presence of seventy elders, to the time of the prophet Zechariyah, and in the Talmud of rabbinical Judaism, and beyond. “16 Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths.17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Concerning the seventy bulls required by Numbers 29:12-34, which were to be sacrificed over the seven days of the festival of Sukkot, the Talmud Bavliy says: “Rabbi El’azar said, ‘To what do these seventy bulls correspond? To the seventy nations…” (Sukkah 55b) Based on the many correlations between the number seventy and the nations in the Torah, rabbinic tradition teaches that seventy is a number for the nations and that the seventy bulls sacrificed during Sukkot are meant as an atonement for the nations. Jewish Tradition and Practice During First Century CE Sukkot Celebrations at the Temple in Jerusalem: In addition to the continued Torah instructed practice of dwelling, sleeping, eating and drinking, in temporary shelters, first century Jews practiced various other rites during Sukkot in Jerusalem each year. The waving of the four species or Lulav (still practiced today) made up of branches of palm tree, myrtle, and willow, bound up together in a bundle (Lev.23:40). These were carried in the right hand, with an etrog (citron native to Israel) in the left. The lulav is waved three times first toward the east, then south, east, north, toward the heavens and then toward the lower regions and brought back to rest over the heart of the worshipper. This signifies that God is Creator and sustains of all things. In the first century the priests walked around the altar once for each of the first six days of Sukkot, with the lulav in their hands, saying the words "Hoshana Save now, I plead to You, O Lord, O Lord I plead to You, send now prosperity" (Psalm 118:25): and on the seventh day, they went around the altar seven times (Mishnah. ib. c. 4. sect. 1, 2, 3, 4, 5. Maimon. Hilch. Lulab, c. 7. sect. 5, 6, 9, 23). There were great Menorah-like four branched candles stands in the Temple precinct. At sundown on the first day of the feast, they went down to the court of the women where golden candlesticks had been erected, and at the head of them four golden basins, and four ladders to every candlestick, and four young priests had four pitchers of oil, that held a hundred and twenty logs (an ancient measure of oil), which they put into each basin. Wicks were made from the old breeches and girdles of the priests, and it was these oil soaked wicks that the priests would light. There was not a court in Jerusalem which was not lit up with that light, and religious men, and men of good works, danced before them, with lighted torches in their hands, singing songs and hymns of praise, which continued for the following six nights (Mishnah. Succah, c. 5. sect 2, 3, 4; Maimon. ib. c. 8. sect. 12.). On every day of the festival water was drawn from the pool of Siloach (sent) [Situated approximately 2km south of the Temple Mount], and was poured along with wine at the base of the altar as a libation offering. This was celebrated with great rejoicing (simchateinu). During the illumination in the court of the women, many instruments were employed such as harps, psalteries, cymbals, and two priests with trumpets, who sounded them when they were given the signal, and on every day, as they brought water from the pool of Siloach to the altar, they sounded with trumpets, and shouted; the great "Hallel" (Psalms 136), was sung all the eight days (Mishnah. ib. c. 4. sect. 8, 9. & c. 5. 1, 4, 5. & Eracin, c. 2. sect. 3). The whole festival was one of great rejoicing, according to Leviticus 23:40. With all this and more in mind, and ultimately, guided by the Ruach Ha-Kodesh Who imparts the teaching of Yeshua to all believers, we attempt to humbly, and contextually understand the text that follows. 25 So some of the people of Yerushalayim[H] (Jerusalem: Downpour of Peace) were saying, “Is this not the one whom they’re seeking to kill? “Is this not the one whom they’re seeking to kill?” This is a reference to those religious leaders among the Judean sect that were moved to hatred by Yeshua’s making whole of the man at Beit Chasda (House of Kindness and practical love). As mentioned previously, John 5:18 says “they sought to kill Him…” The fact that “some of the people of Jerusalem” (Jews who had made aliyah for the festival of Sukkot) use the determiner “they” to refer to the small group of leaders who wanted to kill Yeshua, shows a social distancing between the speakers and the group who hated Yeshua. To say “they” is to exclude self and or, the collective “we”. 26 See, behold, pay attention (eido[G], Hinei[H]), He is speaking unreservedly, frankly, without ambiguity (parrhesia[G], doveir[H]), publicly, among the masses (barabiym[H]), and they’re not saying anything to Him. The same “they” of the previous verse have been witnessed by the crowd watching Yeshua and listening to His teaching without making a move to prevent Him or interrupt Him, even though He is doing all this publicly and with dynamic, articulate, awe inspiring success. The rulers, leaders, magistrates, heads (archon[G], rasheiynu[H]) haven’t truly concluded, come to the knowledge, come to have faith, trust (ginosko[G], um’nam[H]), because (kiy[H]) in truth (be’emet[H]) this one (zeh[H]) He (Hu[H]) is the Messiah (ho Christos[G], ha-Mashiyach[H]), have they? “The rulers, leaders, magistrates, heads” Refers to the Spiritual leaders, certain adjudicators of Torah and early rabbinic Halakhah, and possibly to some of the leaders of various smaller synagogues from throughout the region who practiced a pharisaic form of Judean Jewish faith. It does not refer to the Pharisees or Priests who are named separately in verse 32. “haven’t truly concluded, come to the knowledge, come to have faith, trust… have they?” This statement reads as either incredulity or sarcasm, possibly even as a rhetorical question. It is certainly not a genuine attempt to discern the thinking or faith of the religious Jewish leaders. The Greek “ginosko”[G] which alludes to mental assent or knowledge gleaned from persuasion, is equivalent but not the same as the more holistic Hebrew concept of emunah[H], faith, trust, knowledge of the inner being. The Greek concept of consciousness requires the seat of consciousness to reside in the brain/mind, the Hebrew idea of consciousness does not, rather, for the Hebrew the seat of consciousness is at the centre of being where the mind, emotion, soul, spirit, intellect, action etc. converge. Thus the Hebrew concept of consciousness allows for a continued conscious state following the physical death of the brain, and finds a greater continuity with the meta-narrative of Scripture. In the next verse the Greek “ginosko”[G] is juxtaposed against the idea of belief based on various forms of sight “eido”[G]. This is yet further evidence of the Hebraic thought of the author, who appropriates Greek language as a vehicle for relaying a more holistic Hebrew understanding of the redemptive work of God. 27 In addition (alla[G]), we see, perceive (eido[G]) this man’s place of origin (pothen[G]); but whenever the Messiah (Christos[G], ha-Mashiyach) comes, no one (oudeis[G]) knows (ginosko[G], yeida[H]) His place of origin (pothen[G]).” “we see, perceive this man’s place of origin” This tells us that by far the majority of those who were listening to Yeshua were aware that He had been residing in K’far Nachum (Capernaum) in the Galilee and as testified to in John 6:42, others were aware of His parents Yosef and Miriyam and His connection to Nazareth. However, based on what follows it seems clear that few if any (other than His immediate family and close retinue) were aware that He had been born in Beit Lechem (Bethlehem, the house of bread), the town of King David. Note the Greek “eido” does not mean “to know”, as is translated in so many English versions. In fact the text makes a clear distinction between perception based on knowledge “ginosko” and perception based on the various forms of sight “eido”. Yeshua’s listeners claim to be speaking of “knowing” where Messiah will come from, but Yeshua rebukes them by saying (to paraphrase), “You see Me and see where I have come from, I haven’t separated Myself from God Who is Truth and sent Me, Him you don’t see or perceive of, in spite of the fact that you can most certainly see Me!” “…but whenever the Messiah comes, no one knows His place of origin;” Among the many strands of thought regarding Jewish messianic expectation in the first century CE, was the tradition of the “Hidden Messiah”, which some associate with the apocryphal (Not Inspired) book of Chanoch (1 Enoch 46:1-3). “Then I inquired of one of the angels, who went with me, and who showed me every secret thing, concerning this Son of man; who he was; whence he was; and why he accompanied the Ancient of days.” -1 Enoch 46:1b The point is that contrary to Scripture (Micah 5:1[2]), the “Hidden Messiah” tradition of the first century CE was prevalent among observant Jews. The reality is that Scripture makes clear that the King Messiah will be born in Beit Lechem (Bethlehem): “But as for you, Beit Lechem (Bethlehem, house of bread) Efratah (Ephrathah, fruitful place). Insignificant among the clans of Y’hudah (Judah, Praise), from you One will go forth for Me to be Ruler in Israel. His goings forth are from long ago, from the days of eternity.” -Micah 5:1 [2] Author’s translation Note that our rabbis rightly conclude that this refers to the King Messiah the Greater Son of David, due to the fact that according to this text the individual being referred to is both of the lineage of Judah and of eternity past. One might conclude that this belief in the “Hidden Messiah” tradition was one held by Am Ha-aretz (Commoners) unlearned in the Torah, Prophets and Writings. If this is the case the latter reference to these unlearned commoners and their ignorance by the religious rulers (v.49), denotes that the religious leaders, being aware of the prophet Micah and knowing the birthplace of the Messiah, were all the more accountable and therefore in a much worse position than that of the ignorant masses, whom were supposedly under God’s curse. This brings to mind the writing of Yeshua’s brother Yaakov (James): “Not many of you should aspire to become teachers, my Jewish brothers and sisters, knowing that as such we teachers will incur a stricter judgment.” -Yaakov (James) 3:1 Author’s translation 28 Then Yeshua (YHVH Saves, Jesus) cried out like a raven, like a prayer for vengeance (krazo[G], kara[H]) in the Temple (hieron[G], ha-Mikdash[H]), teaching (didasko[G], vay’lameid[H]) and saying (lego[G], vayomer[H]), “You both see, perceive (eido[G]) Me and see, perceive (eido[G]) My place of origin (pothen[G]); and of separation (apo[G]) I have not come, but He Who is true, faithful, trustworthy (ne’eman[H]) did the sending, sent Me (ho pempo me[G], she’lachaniy[H]), Whom all of you don’t see, perceive (eido[G]). The Greek “krazo” denotes a cry like that of a raven or a man screaming a prayer of vengeance. Such was the power of His voice, that the sound of it carried over the heads and into the ears of the thousands of worshippers gathered in the Temple complex. As stated in my previous article “…in the Mikdash (Temple)” means inside the Temple area itself, and does not refer to the outer court of the Gentiles which is not considered part of the Temple proper. In other words, at the time of these events Yeshua’s teaching was made available only to Jews. “You both see, perceive Me and see, perceive My place of origin;” Yeshua acknowledges that with their physical sight and human intellect they have observed and heard of His then current physical place of origin. However, what follows is a rebuke regarding their inability to see His ultimate origin in God the Father and His manifest identity as the visible substance of the invisible God. We should be slow to judge these first century Jewish worshippers, after all, we who have seen Yeshua spiritually are prone to the same lack of discernment but are, unlike them, without an excuse. “and of separation I have not come,” Yeshua’s physical and spiritual being are inseparable. Likewise He and the Father are inseparable. He has not come from just one physical location, nor has He ever been separate from His origin in the Father, rather, He has come in unity with the Father and the Ruach HaKodesh (Holy Spirit) and in unity with the Father’s will. Therefore, Yeshua’s identity can only be fully understood in the unity of the Godhead and the Person of Yeshua as Imanu El “With us God”. Ironically, to see Him in any other way is to practice the compartmentalization of the Greco-Roman world, and yet, Yeshua’s listeners were doing that very thing. Sadly, many believers also misperceive Yeshua in the same way today. “…but He Who is true, faithful, trustworthy did the sending, sent Me, Whom all of you don’t see, perceive.” Simply put, you don’t perceive of the true nature of God, Who sent me. 29 I (Aniy[H]) see, perceive (eido[G]) Him, because from Him likewise existing, present (eimi[G]), I am sent (apostello[G], she’lachaniy[H]).” Yeshua is essential saying, “I am God with You, In Him and of Him, Sent from Him to dwell within Him in the created order…” 30 As a result they were seeking (zeteo[G]) to lay hold of (piazo[G]) Him; and no one could lay a hand (epiballo[G]) on Him, because the certain, definite, time, hour (hora[G]) for Him had not yet come (lo bai to[H]). “As a result they were seeking to lay hold of Him” In almost every instance when the religious authorities sought to lay hold of, stone, throw of a cliff or kill Yeshua, it was because He was either directly or indirectly claiming to be Imanu El God with us. Not “A son of God” but “The Son of God”. “…and no one could lay a hand on Him, because the certain, definite, time, hour for Him had not yet come…” Notice the repetition of this phrase which is used to illuminate the reason that Yeshua would not acquiesce to His brothers’ suggestion earlier in this chapter. It is Yeshua, within God’s will, Who both knows and decides when He will give up His life as a vicarious sacrifice for all who will believe. “The reason my Father loves me is that I lay down my life—only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” -John 10:17-19 (NASB) 31 From the crowd many (polus[G], rabiym[H]) believed, trusted, had faith, were persuaded, placed their confidence (pisteuo[G], he’emiynu[H]) in Him; and they were saying, “When the Messiah (Christos[G], ha-Mashiyach[H]) comes, He will not perform more, superior or greater (pleion[G], har’beih[H]) signs, marks, wonders (semeion[G], otot[H]) than those which this man has, will He?” Notice that “many” of the Jewish worshippers who heard Yeshua were “persuaded” (pisteuo[G]) and “trusted, chose faith in Him” (he’emiynu[H]). This is not, as some suggest, a limited or superficial faith. To the contrary, like the disciples of Yeshua’s inner circle many thousands of Jews of the first century began to have faith in Yeshua during His ministry and found a greater fullness in the progression of that same faith following His death and resurrection. Long before the body of believers became predominantly Gentile, it was wholly Jewish. In fact, at the convergence of the Jewish and Gentile progression of faith in Yeshua, the body of believers (Ecclesia[G]) was called Ha-Derech (The Way), a “Jewish Sect”. Interestingly, today in modern rabbinical Judaism we have a prayer dedicated to God’s protection and blessing as we journey, called Tefiylat HaDerech, Prayer of the way. 32 Some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees) heard the crowd murmuring these things about Him (Yeshua), and the chief priests (archiereus[G], ha-kohaniym[H]) and some of the P’rushiym[H] (Pharisees) sent servants (huperetes[G]) to apprehend (piazo[G]) Him. I have added the words “some of” for clarification because it is clear from Scripture that Nakdiymon (Nicodemus) and other Pharisees like Him, along with many of Yeshua’s own disciples, who were clearly of the Pharisaic sect, were not among the Pharisees who were seeking to seize Yeshua. For all intents and purposes Yeshua Himself was a Pharisee. It is worth noting the P’rush means “Separate, distinct, set apart”. Therefore, the P’rushiym (ancient forerunners to rabbinical Judaism) were “Distinct, set apart ones”. In respect to God’s call on His people this is a wonderful name to carry, however, God’s Son our King Messiah comes to remind us that we are to be set apart unto God and not separated from Him by our fallen sense of self-righteousness. At this juncture we need to be reminded once again that for all intents and purposes and with regard to theology and faith Yeshua was a Pharisee. Likewise Nakdiymon, Rav Shaul (Paul the sent one) and many others who chose faith in Yeshua. The Chief Priests and Pharisees mentioned here are a subgroup among those groups and do not represent the whole. It’s important to clarify the distinction between the Pharisees and the Chief Priest, the majority of whom were Sadducees (forerunners of the modern Karaite Jews). Unlike the Pharisees, the Sadducees accepted the Torah alone as authoritive Scripture and would therefore have rejected Yeshua’s claims to Messiahship, a majority of which were based on the writings of the prophets, which the Sadducees considered uninspired. In addition, the Sadducees did not believe in the resurrection (imagine their chagrin concerning the resurrection of Lazarus), angels, demons, miraculous healing (Oiy Vey) and so on. The Sadduciym were essentially moralists, making ethics out of sacred writings and seeing death as the absolute end of life. Not unlike numerous ethics lecturers in our modern western universities. Therefore, the fact that Sadducees and Pharisees could have united in their dislike of Yeshua means that at least part of the reason was political rather than spiritual. Roman occupation hung on their minds and the repercussions they foresaw regarding a messianic uprising terrified them. Pilate, the Roman Governor of the time is recorded in extra Biblical history as an insidious man who used provocations and tyranny to incite and murder Jews in Roman occupied Israel. Thus, the Pharisees and Sadducees had good reason to be fearful of what might result if Yeshua was allowed to be hailed as the King Messiah of Israel, a land known in the first century by the Roman names of occupation, Roman province of Judea, Roman province of Samaria, Roman province of Idumea. Later following the Bar Kokhba revolt in 132 CE Emperor Hadrian changed the name of the land to Syria Palaestina, thus the present day illegitimate name of occupation “Palestine” used by Israel’s oppressors and those who would take God’s Name “El” out of the land of Yisra-El. To hear the name “Palestine” on the tongue of one who claims to be a follower of Yeshua (Jesus) is an appalling oxymoronic disgrace! 33 Therefore the Yeshua said, “Yet for a short time I am with you, then I withdraw Myself (hupago[G]) to Him Who sent (pempo[G], she’lachaniy[H]) Me. 34 Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come.” “the Yeshua” The Greek says “ho Iesous”. Not just any Joshua of the time but “the Joshua”. Remembering that Joshua was a very common name in the Jewish community of the first century CE and indeed continues to be popular today among Jewish families both in Israel and in the Diaspora. In hindsight it is easy to see that Yeshua was referring to His death and resurrection and possibly to His subsequent ascension. However, given the theological dialogue and the first century worship environment, along with the messianic expectation and the physical need for deliverance from the Roman occupation: it seems reasonable that His hearers might conclude a literal interpretation of His words rather than a euphemistic one. “…and where I am, exist you’re not able, nor do you have the power to come.” The use and tense of the language is illuminating. In one sense Yeshua is saying He is already where He is going to be (slain before the creation of the world [Rev.13:8]). Furthermore, He explains that where He is going (Gan Eden, the Bosom of Abraham, Paradise), they are presently unable to enter because they do not (in their present state of disbelief) qualify among the righteous of Israel’s departed. Nor have they yet received Yeshua and the means of redemption by which they might follow Him to Gan Eden, as the thief on the cross did (Luke 23:39-43). Therefore, even if they wanted to locate Yeshua, following this dialogue, they could not. Not yet. Keep in mind that it is highly likely that many of His opponents were among those who would soon come to faith at Shavuot (Pentecost) [Acts 2] following His resurrection. 35 Some of the the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) then said to one another, “Where does this man intend to go that we will not find Him? He is not intending to travel to the Diaspora (Jewish dispersion throughout the Greco-Roman world) among the Greeks (Hellen[G]), and teach (didasko[G]) the Greeks (Hellen[G]), is He? 36 What is this word, speech (logos[G]) that He said, ‘Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come’?” They ask if Yeshua will go into the Diaspora or where Jews are dispersed throughout the Greco-Roman world. While the text says specifically will He “teach the Greeks”, it may denote Jews living in the diaspora, who were looked down upon by the Jews of the land, in much the same way as Jews living outside of Israel today are looked down upon by some ultra-observant religious Jews in the land of Israel. It is worth noting that by far the majority of secular and less observant Israeli Jews are extremely friendly toward Jews from outside of the land and are welcoming and supportive of all new comers to Israel. 37 Now on the last day, Hoshanah Rabah[H] (the Great Save Now) the great day of the festival of Sukkot[H] (hagadol chag[H]), Yeshua stood and cried out like a raven, like a prayer for vengeance (krazo[G]), saying (lego[G]), “If anyone is suffering thirst (dipsao[G]) let that one come (erchomai[G]) to Me and drink (pino[G]). 38 He who believes, has faith, trusts, is persuaded (pisteuo[G]) in Me, according to the speech of the Writing (ho graphe[G], hakatuv[H]), ‘A river (potamos[G]) coming out of the entire cavity of his inner being (koilia autos[G], leiv[H]) will flow (rheo[G]) with waters that are living (mayim chayiym[H]).’” The last or seventh day of Sukkot is known as Hoshanah Rabah, which literally translates as “the save now that is great”. It is the climax of the seven-day festival during which the water libation offering of the first century period was conducted. For seven days the people had watched the Cohen Hagadol (High Priest) pour out water at the base of the altar inside the Temple grounds. This water was collected from the pool of shiloach (Siloam, meaning “sent”), situated approximately 2km south of the Temple Mount not far from the place where the Hinnom and Kidron valleys converge. A specially selected priest collected the water each day and brought it up the hill and through the water gate into the Temple with singing, a variety of instruments and great rejoicing (the festival of Sukkot is closely associated to the word simchateinu “Our great rejoicing”). This was a kinetic form of ritual prayer petitioning God for rain. It also figuratively represents the out pouring of the Ruach HaKodesh (Holy Spirit) on the people of Israel. Our rabbis make the connection between this first century practice and Isaiah 12:3: “Collectively you will draw water in joy you will draw water from the springs of the salvation” -Yeshayahu (Isaiah) 12:3 Authors Translation Therefore, the Jewish worshippers of the first century have prayed for rain and that God would send the promised King Messiah to deliver them from Roman oppression. And now, on the final day of the feast called Hoshanah Rabbah (The Great Save Now), the water is carried to the Temple accompanied by Cohaniym (priests) blowing gold trumpets and L’vi’iym (Levites) singing songs of praise and worship, surrounded by common Israelis waving lulaviym of the four species prescribed by Scripture (Lev.23:40), including the palm branch, and chanting the Hallel (Psalms 113-118), which include in their final verses: “I plead with You HaShem, Hoshana, save us! I plead with You HaShem, send prosperity, I plead! Barukh Haba b’sheim Adonai, Blessing is He who comes in the Name of HaShem! We have blessed from the House of Hashem! God HaShem and uncreated light to us! Bind a festival sacrifice with cords against the horns of the altar. My God, You I throw praise to You My God, exalting You! Give thanks to HaShem for Good, forever, for His kindness, faithfulness, practical and transcendent love!” -Psalm 118:25-29 Author’s translation This prayer is employed as a heralding of the Messiah during Yeshua’s later entry into Jerusalem (Matt.21:9; Mk.11:9-10). It was also a petition for salvation from sin. The Encyclopedia Judaica notes: “A connection between the possession of the Ruach Ha-Kodesh and ecstasy, or religious joy, is found in the ceremony of water drawing, Simchat Beit-HaSho’evah [“feast of water drawing”], on the festival of Sukkot. The Mishnah said that he who had never seen this ceremony, which was accompanied by dancing, singing and music (Sukkot 5:4), had never seen true joy (Sukkot 5:1). Yet this was also considered a ceremony in which the participants, as it were, drew inspiration from the Holy Spirit itself, which can only be possessed by those whose hearts are full of religious joy (Jerusalem Talmud, Sukkot 5:1, 55a).” - Encyclopedia Judaica 14:365 Given the historical context of these events and Yeshua’s participation in and veneration of the practices associated with the festival, and the fact that these rites are extrabiblical, being recorded in the Mishnah and Talmud; we can determine that Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE). Therefore, it is foolish to discount the Mishnah in its entirety as “the traditions of men” (Mark 7:5-13), in light of the fact that Yeshua considered its traditions to be valid expressions of Jewish worship and further still, used these practices as a platform for revealing His identity and purpose. Now, in the midst of the cacophony of rejoicing and spiritual ecstasy the Cohen Hagadol (High priest) pours the water out at the base of the altar for the final time and the energy of the crowd builds to a crescendo; a young rabbi from the Kinneret (Galilee) shouts out above the crowd who have gathered in great anticipation, and says: “If anyone is suffering thirst let that one come to Me and drink, He who believes, has faith in Me, according to the speech of the Holy Writings, ‘A river coming out of the entire cavity of his inner being, will flow with waters that are living.’” Yeshua was unifying the message of several passages from the prophet Yeshayahu (Isaiah): “‘For I will pour out water on him who is thirsty And streams on the dry ground; I will pour out My Spirit on your offspring And My blessing on your descendants;” – Isaiah 44:3 (NASB) “Ho, take notice, be awe struck! Every one who thirsts, come to the waters; And you who have no money come, buy and eat. Come, buy wine and milk Without money and without cost.” -Isaiah 55:1 Author’s translation “And the Lord will continually guide you, And satisfy your desire in scorched places, And give strength to your bones; And you will be like a watered garden, And like a spring of water whose waters do not fail.” -Isaiah 58:11 (NASB) “The words of the mouth are deep waters, but the fountain of wisdom is a rushing stream.” -Proverbs 18:4 (NASB) Of course, the ultimate and everlasting fulfilment of these kinetic prayers is recorded in Yeshua’s Revelation to Yochanan: “The Spirit and the bride say, “Come!” And let the one who hears say, “Come!” Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.” -Revelation 22:17 (NASB) 39 But this He (Yeshua) spoke of the Spirit (Pneuma[G], Ha Ruach[H]), Whom those who believed (ha-ma’amiyniym[H]) in Him were to receive; for the Spirit (Pneuma[G], Ha Ruach[H]) was not yet given (nitan[H]), because Yeshua was not yet glorified. “But this He spoke of the Spirit, Whom those who believed in Him were to receive;” Yeshua speaks of the outpouring of water as a metaphor for the outpouring of the Ruach HaKodesh. This was something that all Israel was anticipating in association with the festival of Sukkot and its many spiritual implications. However, the author of John’s Gospel explains that the Ruach HaKodesh will be given in full measure at a later date and only to those who believe. “…for the Spirit was not yet given, because Yeshua was not yet glorified.” Yeshua did breathe the Holy Spirit upon His disciples prior to His ascension (John 20:22), however, the Spirit was not given in full measure, that is, did not indwell the disciples and others who believed until the Shavuot (Pentecost) that occurred 50 days after His resurrection (Acts 2). “Yeshua was not yet glorified” This refers to His resurrected glory. The Holy Spirit, Who is the Spirit of the Father and of the Son (Rom.8:9; Heb.9:14; Phil.1:19; 2 Pet.1:20-21; Gal.4:6), could not be poured out into the hearts of human beings until the death and resurrection of Yeshua had made possible the perpetual atonement that brings salvation and right standing before God. Therefore, it was after Yeshua’s ascension and from His position seated in and with the Father, that the Father and the Son began to pour out their unified Spirit into the hearts, the inner being, of every believer. 40 Some of the people therefore, when they heard these words, were saying, “This certainly is the Prophet (zeh hu ha-naviy[H]).” “This is the prophet” God spoke to Moses of, “I will raise up a prophet like you…” (Deut.18:15-18; Acts 7:37). 41 Others were saying, “This is the Messiah (Christos[G], ha-Mashiyach[H]).” Still others were saying, “Surely the Messiah (Christos[G], ha-Mashiyach[H]) is not going to come from the Galilee (ha-galiyl[H]), is He? 42 Has not the Writing (ho graphe[G], hakatuv[H]) said that the Messiah (Christos[G], ha-Mashiyach[H]) comes from the descendants of David (Beloved), and from Beit Lechem[H] (House of Bread) Bethlehem, the village David came from?” “Others were saying, ‘This is the Messiah’” As attested to in verse 31, many already believed Yeshua was the promised King Messiah. “Surely the Messiah is not going to come from the Galilee, is He? 42 Has not the Writing said that comes from the descendants of David, and from Bethlehem, the village David came from?” Sadly human beings are prone to both proposing and making false choices. The Scriptures show that Messiah is from both Bethlehem and the Galilee. In fact, He is from Bethlehem, Egypt, Nazareth and the Galilee. Ref. Matt. 2; 2 Sam. 7:12-13; Jer. 23:5-6; Micah 5:1 [2]; Psalm. 89:36-38 [35-37]; 132:11; 1 Chron. 7:11, 14). The people were right to say that the Messiah was to come from Bethlehem. Those who were in confusion and disbelief were clearly not aware that Yeshua had been born in Bethlehem. If they had been, many more may well have believed, but, this would not have allowed for the purposes of God to come about because they would have made of Yeshua a temporal King, and devoid of the sacrificial means of eternal redemption, would have died in their sin without the eternal Kingdom promised by God. 43 As a result a division, split, gap (schisma[G]) occurred in the crowd because of Him (Yeshua[H]). There have and until His return will always be only two responses to the work of Yeshua: acceptance and life, rejection and death. “For we are a fragrance of Messiah to God among those who are being saved and among those who are perishing;to the one an aroma from death leading to death, to the other an aroma from life leading to life. And who is adequate for these things?” -2 Corinthians 2:15-16 Author’s translation 44 Some of them intended to apprehend (piazo[G]) Him, but no one laid hands on Him. 45 The servants (huperetes[G]) then came to the chief priests (archiereus[G], ha-kohaniym[H]) and some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees), and they said to them, “Why did you not bring Him?” “No one laid hands on Him” because His time had not yet come. 46 The servants (huperetes[G]) answered, “Never has a human being (anthropos[G]) spoken in the manner this man speaks.” In saying this the servants insulted the P’rushiym, who considered themselves well versed and well spoken in the Torah, Prophets, and Writings. The servants were testifying to witnessing the reality of Yeshua’s own words: “My teaching is not Mine but His Who sent Me!” (v.16). 47 The P’rushiym[H] then answered them, “You haven’t also been led astray, have you? The hubris of this small group of P’rushiym is palpable. They conclude that no one could speak in a manner that is superior their own ability, therefore, those who witnessed it must be deluded, lead astray. 48 No one among the leaders, magistrates, rulers, princes (archon[G], ha-sariym[H]) or P’rushiym[H] have believed, trusted, been persuaded (pisteuo[G]) in Him, have they? In fact Nakdiymon is likely to have already become a disciple of Yeshua, and his subsequent rebuttal of the religious party’s unlawful judgement is further evidence of this (v.50-52). In addition to Nakdiymon, many others among the P’rushiym who had been among the crowd had also become followers of Yeshua (v.31). 49 But this crowd which does not know (yod’iym[H]) the Torah[H] (Instruction, ho nomos[G]) is under God’s curse (epikataratos[G]).” Once again the pride of the learned religious leaders raises its ugly head. They’re essentially saying that all the common Israelis who have come up to attend the festival of Sukkot in obedience to the Torah, are ignorant of the Torah. Worse still, because many in the crowd have concluded that Yeshua speaks the truth, the religious leaders consider them under God’s curse. What a sad and ironic situation the religious leaders find themselves in, for, as the Scripture says “an undeserved curse cannot land”, in fact, it returns to rest upon the one who uttered it. 50 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) [the one who had come to Yeshua before, being one of the P’rushiym[H]) said to them, 51 “Our Torah[H] (Instruction, ho nomos[G]) does not separate, judge, access (krino[G]) a man unless it first hears (akouo[G]) from him and knows (ginosko[G]) what he is doing (poieo[G]), does it?” Many among them knew and were thinking this but it was Nakdiymon alone who had the courage to speak up. A courage born of the Spirit of God. He is correct in his assertion. Deuteronomy 19:15-21 demands that a lawful gathering be held in order to hear from all parties involved in a matter of Torah law. 52 They answered him (Nakdiymon), “You’re not also from the Galilee (ha-galiyl[H]), are you? Search, and see that prophets aren’t raised out of the Galilee (ha-galiyl[H]).” 53 Each man journeyed to his house. “You’re not also from the Galilee, are you?” Personal attacks are often the domain of those who have lost an argument or are found wanting in their ability to refute the truth. Therefore, knowing they’re in the wrong the religious leaders cover up their inadequacy with bigotry. They were essentially saying, “You’re not also one of those ignorant hicks from the Galilee are you?” This they said to a man honoured by the Talmud as a tzadik (righteous saint), well learned in the Torah and well-practiced in Halakhah, righteous living (see my article on John 3). “Search, and see that prophets aren’t raised out of the Galilee” Usually, when one relies on emotion to further a point of disagreement, the result is untenable. Not only was Nakdiymon right concerning the Torah, he was also vindicated by the response of the religious leaders which proved them to be guilty of the ignorance they had presumed upon others. One need not look far to find that the prophet Yonah came from Gat-Hefer in the Galilee. What’s more, our own rabbis, men who are the progeny of Pharisaic Judaism, testify against the false information of the religious leaders: “Rabbi Eli’ezer… said… ‘There was not a tribe in Israel which did not produce prophets…” (Sukkah 27b). However, because the tense of the Greek text allows for the meaning “no future prophet comes from the Galilee”, we must give the religious leaders the benefit of the doubt on this matter. “Each man journeyed to his house.” This does not mean that the people returned from the festival to their home villages but that those involved with the private meeting of the religious leaders and their servants returned to their homes in the city of Jerusalem. We know this because the eighth day Sh’mini Atzeret of Sukkot was yet to occur and the seventh day would not conclude until the following sundown according to the Biblical lunar calendar. Therefore, thousands remained in Jerusalem for the conclusion of the festival. Copyright 2020 Yaakov Brown Much confusion and many needless eschatological debates have been caused by the negligent mistranslation of the Hebrew text of certain parts of this chapter of Isaiah. Introduction:
Isaiah’s plea for the redemption of his people on behalf of the righteous remnant is now responded to by HaShem. Throughout this chapter Adonay makes a distinction between the faithful and the unfaithful among Israel and between Israel, who He refers to using the Hebrew “am” tribe, people, and the nations, who He refers to using the Hebrew “goy” nation. Quite contrary to the Christian Successionism (evolved replacement theology) nonsense that is pervasive in our time, the prophet is not speaking of God’s rejecting of His chosen, ethnic, religious people (tribe) Israel. In fact, Rav Shaul (Paul) ha-shaliach (the sent one) explains this well when he says that the blindness of Israel (ethnic, religious) is partial and for the sake of the redemption of the goyim (nations), then, something miraculous, all the remnant of Israel ethnic, religious, the chosen tribe of God, will be saved (Romans 11:25-26). In the current chapter with regard to Israel, God accuses the unfaithful among her of the worst forms of syncretism and idolatry and the faithful He calls His righteous servants and promises a time of deliverance, redemption, salvation and freedom in a land devoid of oppression, an eternal land yet future. This is of course an allusion to the Olam Haba (World to come), a place beyond the shackles of time and space which many Christians mistakenly call Heaven. Much confusion and many needless eschatological debates have been caused by the negligent mistranslation of the Hebrew text of certain parts of this chapter of Isaiah. From verse 17 onward one must very carefully render the Hebrew text in such a way as to avoid unnecessary frustration and confusion to the English reader. Almost every popular Christian English translation (including the TLV and D. H. Stern translations) makes translational choices that force the text into a contradictory spiral, and all for lack of due consideration for the Hebrew text and Hebrew thought. My translation attempts to convey the Hebrew text as accurately as possible, and although at times this makes for awkward reading, it none the less avoids the foolish theological conundrums inspired by other English translations. Isa 65:1 Nidrashtiy lelo sha’alu I am sought by those who don’t ask; nimtzeitiy lelo vikshuniy I am found by those who don’t seek Me. Amartiy I said, “Hineiniy Behold, now, here I am, ready and willing, hineiniy Behold, now, here I am, ready and willing,” el-goy to a nation lo kora vishmiy not called in (by) My Name. The speaker is HaShem via the prophet. The key to understanding the identity of the “goy” nation being spoken of, is the phrase “Not called by My Name”. Israel (Yisra: overcome, El: in God) is called by God’s Name. This is one of the primary reasons that God will never forsake Israel (ethnic, religious, chosen). Thus, the present verse is seen to refer to those that are not ethnically or religiously Israel, nor will they ever be called by the ethnic, religious title “Israel” (as many Christian theologians foolishly [Satanically) suggest). To the contrary, this verse is simply expounding the fact that Salvation Himself will make Himself available to the nations even though they have neither been called nor named for the God of Israel. “I am sought by those who don’t ask; I am found by those who don’t seek Me.” Essentially this statement conveys the idea that although the nations were devoid of knowledge of God and His Torah, and were subsequently not afforded the language required to ask, and the cognition to seek, none the less they have seen God revealed in His creation, and have also seen the light of the Servant King Messiah shining from Israel (ethnic, religious, chosen), and have sought Him using what they did know and could say. This in stark contrast to the unfaithful among Israel at the time, who though they had the knowledge of God and His Torah, did not seek Him in a right way but instead turned to idolatry and debauchery. Therefore: “when Gentiles, who do not have the Torah, do by nature the things of the Torah, they are a law to themselves even though they do not have the Torah. 15 They show that the work of the Torah is written in their hearts, their conscience bearing witness and their thoughts switching between accusing or defending them 16 on the day when God judges the secrets of men according to my Good News through Messiah Yeshua.” -Romans 2:14-16 (TLV) Speaking of the Messiah Isaiah 55:5 reflects this same understanding: “Behold, you will summon a nation you do not know, and a nation that did not know you will run to you, because of Adonai your God and the Holy One of Israel, for He has glorified you.” -Isaiah 55:5 (TLV) “I said, ‘Behold, now, here I am, ready and willing, Behold, now, here I am, ready and willing,’ to a nation not called in (by) My Name.” With the exception of Rabbi Moses Hakkohen, the majority of Jewish commentators are wrong in concluding that this verse refers to Israel using the Hebrew “goy”. This is simply impossible: although on rare occasions Israel is called a “goy”, she is more often labelled “am” a tribe (people) and not a “goy” nation. This is because God is making a clear distinction in the Tanakh (OT) between the people of Israel who bear His Name and the peoples of the nations who do not. Additionally, the phrase “a nation not called by My Name” disqualifies Israel, who have and will continue to be called by God’s Name. Rav Shaul (Paul) explains the meaning of Isaiah 65:1-2 in clear terms, making a distinction between Isaiah 65:1 and Isaiah 65:2 when he quotes the prophet’s words in reference to the salvation of the gentiles: “And Isaiah is so bold as to say, ‘I was found by those who did not seek Me; I became visible to those who did not ask for Me.’ 21 But about Israel He says, ‘All day long I stretched forth My hands to a disobedient and contrary people.’” -Romans 10:20-21 (TLV) It is important to remind ourselves at this juncture, of the way that Isaiah uses the terms “am, amiym” tribe, tribes and “goy, goyim” nation, nations, in his scroll. With the exception of qualified singular use, “The nation, My nation, a nation in a day” etc. (Isa.1:4; 9:3; 10:6; 26:2,15 49:7; 58:2; 60:22; 66:8) Isaiah exclusively uses “am, amiym” tribe, tribes to refer to Israel, and “goy, goyim” nation, nations, to refer to nations other than Israel. While there are a number of exceptions they’re easily identified due to contextual variances and qualifying language. In the present text no such variance or qualifying language exists except when referring to the “am” tribe (Israel): therefore, we can conclude that the prophet is using the terms “goy” and “am” to in counter-distinction to distinguish between the two groups within the text of Isaiah 65. “In that day the root of Jesse, who shall stand as a signal for the amiym (tribes of Israel)—of Him shall the goyim (nations) inquire, and His dwelling place shall be glorious. -Isaiah 11:10 “For I am not ashamed of the gospel of Messiah, for it is the power of God unto salvation for all who believe, always first for the Jew and also always for the Greek (non-Jew).” -Romans 1:16 (YBYT) Isa 65:2 Perastiy I spread out, broke in pieces yaday My hands kol-hayom all the day el-am to a people sorier rebellious, haholechiym whose walkings ha’derech are the way lo-tov that is not good, achar following machshevoteiyhem their own thoughts, devices, inventions, purposes; “I have sent my prophets every day unto a rebellious people, which walk in a way which was not good, after their own thoughts;” -Targum Yonatan (2nd Century CE) “But about Israel He says, ‘All day long I stretched forth My hands to a disobedient and contrary people.’” -Romans 10:21 (TLV) “I spread out, broke in pieces My hands all the day to a people rebellious” Having spoken of a nation that has not known Him, HaShem now speaks to the people (am: tribe) who do know Him. The language infers suffering, and specifically damage to the hands. There is a strong correlation here with the type of death suffered by the Servant King Messiah. The expression “All day long” conveys a sense of God’s limitless patience, while also reading as an indictment against unfaithful Israel’s stubbornness. Thus, they had remained a rebellious people, rebellion being both the cause and fruit of idolatry. “whose walkings ha’derech are the way lo-tov that is not good” In Hebrew “ha-derech” the way, often carries a figurative spiritual sense, like the term “halakhah” meaning, the way we walk. The same is intended here. The Hebrew “lo-tov” not good, is far more than a colloquial expression. In this context “not good” (lo-tov) means “evil” (ra). This is in direct contradiction to the words of the psalmist “Lead me in Your Way everlasting”. The way that is “not good” is the way to death. This reference to choosing not to do good correlates to the tree of the knowledge of good and evil (Gen.2:9) and finds its counterpoint in verse 22 where “ha-eiytz” the tree (a reference to the Tree of Life/Living known as Eiytz Chayim) is mentioned. “following their own thoughts, devices, inventions, purposes” This verse exposes the foundation for unfaithful Israel’s sin and the reason for the pursuant affliction. This verse also foreshadows the following verse and the burning of incense on man-made bricks. Isa 65:3 Ha’am The tribe hamachiysiym who provoke (anger) otiy Me al-panay to My face tamiyd continually, zovechiym sacrificing (slaughtering) baganot in gardens umekateriym and burning incense (offerings of smoke) al-haleveiniym on bricks; “A people that provoke my Word to anger continually to my face; that sacrifice in gardens to idols, and offer aromatic spices upon bricks;” -Targum Yonatan (2nd Century CE) “Ha’am The tribe hamachiysiym who provoke (anger) otiy Me al-panay to My face tamiyd continually” The provocation of Israel is ever before the face of God because He is always concerned for Israel’s well-being. Unqualified, the Hebrew “Ha’am” always refers to Israel, the tribe of God. “sacrificing (slaughtering) baganot in gardens umekateriym and burning incense (offerings of smoke) al-haleveiniym on bricks;” Altars of brick are in direct contradiction to the prescribed altar of HaShem which was to be made of uncut stones, meaning that human manufacture had nothing to do with the altar of Hashem whereas the altars to foreign deities were often erected using man-made bricks and cut stone (Exodus 20:25; Joshua 8:31). “Bricks” may also be rendered “tiles”, which is consistent with the words of the prophet Jeremiah: “The houses of Jerusalem and the houses of the kings of Judah—all the houses on whose roofs offerings have been offered to all the host of heaven, and drink offerings have been poured out to other gods—shall be defiled like the place of Topheth.” -Jeremiah 19:13 (ESV) Isa 65:4 Hayosheviym who sit bakevariym in tombs, uvanetzuriym and keep watch yaliynu overnight; ha’ocheliym who eat besar flesh hachaziyr of pigs, umerak and broth piguliym of tainted meat (foul refuse) kleiyhem is in their vessels, implements, utensils; "who dwell in houses built of the dust of graves, and lodge with the corpse of the children of men;'' -Targum Yonatan (2nd Century CE) “who sit in tombs, and keep watch overnight” This reflects a Canaanite occult practice and is related to necromancy, speaking to the dead, which is explicitly forbidden in Scripture (Deut.18:11; 1 Sam.28:3). If the last clause refers to the vessels of the Temple service, then this is an horrific indictment against the worst kind of syncretism. The meat of unclean animals caused ritual uncleanness (Lev.11:7; Deut.14:8), but its figurative application here concerns a far more heinous spiritual condition (Isaiah 66:17). Isa 65:5 Haomeriym Who say, “Kerav eileicha al-tigash-biy Keep to yourself, do not come near me, kiy kedashtiycha for I am too holy for you.” Eileh These ashan are a smoke beapiy in My nostrils, eish yokedet kol-hayom a fire that burns all the day. Such was the syncretistic hypocrisy of the unfaithful in Israel at that time that they considered their mixture of Jewish and pagan rites as a mechanism that actually purified them and set them apart as holy. “Smoke in My nostrils” is an expression of irritation spoken as a counterpoint to the offering of incense in verse 3. We note that in counter distinction to God holding out His hands all day long (v.2), unfaithful Israel provokes Him with her sin all day long. Isa 65:6 Hineih Behold, now, pay attention, chetuvah it is written (ketubah) lefanay before My face: “Lo echeseh kiy I will not keep silent, im-shilamtiy not concerning My contract of peace; veshilamtiy and My contract of peace al-cheiykam is upon her breast (bosom) “Chetuvah”, literally “it is written”, is also the name for the marriage contract (agreement) written by the Jewish groom as a promise of provision, honour, shelter, fidelity etc. to the bride. It is worth noting that in ancient Jewish betrothal tradition (still practiced by many today), it is the groom alone who writes this promissory contract and gives it to the bride: the bride writes no such document but must simply accept the proposed agreement, written by the groom as an assurance for her wellbeing in the covenant of marriage. This document is usually framed and mounted on the wall of the couple’s home in a prominent location. “I will not keep silent, not concerning My contract of peace; and My contract of peace is upon her breast (bosom)” The contract of peace which is of God (the Groom) is a reference to the chetuvah (marriage contract/agreement) in the previous clause. Thus, HaShem is saying that He has made a written agreement of fidelity, protection and provision which Israel His bride (wife) had accepted (at Sinai), and He will not keep silent about it. He will ensure that His commitment to her is honoured even if Israel (His bride/wife) has forsaken Him and committed spiritual adultery. Isa 65:7 Avonoteiychem Your depravity va’avonot and your fathers' avonoteiychem depravity yachdav together, amar says HaShem (YHVH: Mercy); asher those who kiteru burned incense (smoke offerings) al-hehariym on the mountains ve’al-hagevaot and on the hills cheirefuniy blasphemed (taunted, defied) Me, umadotiy I will measure out feulatam payments rishonah for their former deeds el-cheiykam against them.” This is not the sins of the fathers being meted out against the sons, rather it is the combined sins of both the fathers and the sons being recompensed with the justice of God. The mountains and the hills were the high places where various deities were being worshipped in direct opposition to the God of Israel. Worse still, there were those who were combining Jewish worship practice with pagan worship practice on these high places and were thus blaspheming YHVH by associating His holy Name with the names of false gods and created things. Isa 65:8 Koh Thus amar says HaShem (YHVH: Mercy): “ka’asher As yimatzei hatiyrosh the new wine is found baeshkol in the cluster, ve’amar and it is said, ‘Al-tashchiyteihu Do not destroy it, kiy for verachah blessing bo is in it,’ kiy so e’eseh I will act lema’an on behalf avaday of My servants', leviltiy hashchiyt hakol and not destroy the whole. This analogy reflects the practice of the vinedresser when finding a missed cluster of grapes after the harvested fruit of the vineyard has been pressed into new wine. This cluster is added to the already pressed fruit rather than being left to go to waste. In the same way God has His eye on the holy remnant (faithful Israelites: ethnic, religious, chosen), and will ensure their inclusion in His redemptive purposes. This idea of a holy remnant among the ethnic, religious, chosen people of Israel is conveyed throughout the scroll of Isaiah (1:9; 10-20-23; 11:11-16). We note that in this chapter the faithful Jewish remnant are called out from the whole community of “My servants”, and set apart as good “servants”, teaching us that service and faithfulness are brothers and that relationship in God gives birth to them both. “Do not destroy it, for blessing is in it” There is both symbolic and practical blessing in the discovery of a last bunch of grapes found late in the harvest. Practically speaking it is these grapes that are used to create the sweet Kiddush wine used in the ceremonial blessings of Shabbat and the moeidim (feasts), and spiritually speaking the Lord always saves the best for last (John 2:10-11). Isa 65:9 Vehotzeitiy And I will bring forth miyakov from Jacob (Follower) zera offspring (seed), umiyhudah and from Judah (Praise) yoreish an inheritor hariy of My mountains; viyreishuah vechiyray and My chosen One shall possess it, va’avaday and my servants yishkenu-shamah shall dwell there. “And I will bring forth miyakov from Jacob (Follower) zera offspring (seed)” The language here is very specific and puts an end to the lies of the successionist (replacement) theology proponents. Jacob is ethnic, religious, chosen Israel, and NOT the Church (Body of believers). Further, while “seed” here can be understood to refer to the righteous remnant that will be saved in Messiah by grace through faith alone, the following phrase regarding Judah refers to an individual. “and from Judah (Praise) yoreish an inheritor hariy of My mountains” This statement refers to an individual Who will inherit authority over all God’s mountains. This can be no other than the King Messiah, the greater son of David Who is promised to rule over Israel and the nations. We also note that all the mountains will belong to God, meaning that all idolatry associated with the high places will be removed. “and My chosen One shall possess it, va’avaday and my servants yishkenu-shamah shall dwell there.” The chosen One is the Inheritor of the previous verse and the servants of Hashem are the righteous remnant of Israel, Jews, who will inhabit the new land forever under the rule of Israel’s One true King. Isa 65:10 Vehayah And it will come to pass Hasharon the Sharon (a plain) tzon will be a pasture for flocks, ve’eimek and the Valley of Achor (trouble) lereivetz bakar a place for herds to lie down, leamiy for My tribe asher who derashuniy have sought (enquired of) Me with care. The Sharon plain is the fertile valley stretching from the Carmel mountains in the north of Israel all the way down to Yafo (Tel Aviv) in the south, and the Achor valley runs from the lower regions of the river Jordan to the plains of Jericho in the south. Therefore, the meaning is that the redeemed children of Israel (ethnic, religious, chosen) will inhabit all of the land promised by God to Abraham. Israel had a shepherding history in Sharon: “Over the herds that pastured in Sharon was Shitrai the Sharonite; over the herds in the valleys was Shaphat the son of Adlai.” -1 Chronicles 27:29 (ESV) Achor was named for Achan who was stoned for withholding spoils of war from God, and because of the trouble he gave to Israel (Joshua 7:26). Therefore, there is a redemptive quality to this allusion. We note that through the prophet, HaShem calls ethnic, religious Israel (the Jewish people) “amiy” My tribe, as being distinct from all other tribes of the earth, and more specifically He speaks of those who are of the tribe of Israel who have sought Him with care (the righteous remnant). Isa 65:11 Ve’atem And you (plural) ozeveiy who forsake HaShem (YHVH: Mercy), hashecheichiym who forget et-har kadshiy My holy mountain, ha’orechiym who set lagad for Gad (Fortune, invader) shulchan a table, veham’maliym lamniy mimesach and fill cups for Meniy (god of destiny [fate] of the Babylonians) as drink offerings, Having spoken of the righteous remnant HaShem now speaks to the wicked majority. Where the righteous had “sought” Him the wicked have “forsaken” Him. They had turned their back on the prescribed worship of the Torah and the Temple (Holy Mountain, Zion, Jerusalem) cult and had instead worshipped foreign gods and in some cases syncretised both practices. “who set lagad for Gad (Fortune, invader) shulchan a table” Gad was a Semitic god of fortune who the unfaithful among Israel were worshipping and relying on to tell them their future. The setting of tables can refer to both food offerings and fortune telling practices which were the precursors to modern day tarot card reading etc. It is interesting to note that the Hebrew meaning of Gad is “invader”. “and fill cups for Meniy (god of destiny [fate] of the Babylonians) as drink offerings” Meniy was the Babylonian deity of destiny or fate. And the pouring of drink offerings was probably associated with actions like reading coffee grounds or tea leaves, and or their equivalent. Thus, both deities, one from the Canaanites and one from the far off land of Babylon, were being sought after for divining the future. The tragedy is that given the other textual evidence, it is likely that cups that were intended for use in the worship of Hashem were being used instead in the worship of this false deity. The Greeks and Romans had similar deities in Jupiter and Venus. Isa 65:12 Umaniytiy And I will destine (fate) etchem you (plural) lacherev to the sword, vechulechem and all of you latevach will go to slaughter tichra’u bowing down, ya’an because, karatiy I called, ve’lo aniytem and you did not answer; dibartiy I spoke, ve’lo shematem and you did not listen, va’ta’asu ha-ra but you did the evil be’eiynay in My eyes uva’asher lo-chafatztiy bechartem and chose what I did not delight in.” “Umaniytiy And I will destine (fate) etchem you (plural) lacherev to the sword,” “Maniytiy” meaning “I will destine you” is a play on words concerning Meniy the Babylonian deity of fate or destiny whose name is based on the same Hebrew root. Therefore, God is saying, “So you want to know your destiny, so be it, the destiny of the wicked is the sword (death)”. “I called, and you did not answer; I spoke, and you did not listen, but you did the evil in My eyes and chose what I did not delight in.” Put simply, “You were given ample opportunity to receive My grace and mercy, and instead you refused My love, My constant calling (all day long) and chose, not an evil but the evil (lo-tov, not good), that is, to reject the redeeming love of God in favour of idolatry, lust, debauchery and self-deification.” Isa 65:13 Lachein Therefore koh thus amar says Adonay HaShem (YHVH: Mercy): “Hineih Behold, now, pay attention, avaday My servants yocheilu shall eat, ve’atem but you (plural) tiranu will go hungry; hineih behold, now, pay attention, avaday My servants yoshtu shall drink, ve’atem but you (plural) titzmau will go thirsty; hineih behold, now, pay attention, avaday My servants yismachu shall rejoice, ve’atem but you teivoshu will be put to shame; Here the Lord makes a clear distinction between the righteous remnant of Israel and the wicked. This distinction is reflected in the practicalities of life: the righteous will have food, drink and joy but the wicked will have none of those things. In fact, this is an analogy concerning the death of the wicked and is a precursor to the eternal death of the wicked. Isa 65:14 Hineih Behold, now, pay attention, avaday My servants yaronu shall sing mituv from goodness leiv of heart (core being), ve’atem but you (plural) titzaku will cry out mike’eiv from pain leiv of heart (core being) umisheiver and from ruin ruach of spirit teyeililu you will wail. “My servants yaronu shall sing mituv from goodness leiv of heart (core being)” The Hebrew is careful to say that the servants of God will sing “from goodness of heart”, meaning that their joy and singing is the fruit of God, Who alone is good, dwelling within them. “but you (plural) will cry out from pain of heart (core being) and from ruin of spirit you will wail.” In stark contrast to the righteous the wicked will cry out from the pain of having rejected God and the ruining of spirit that results. Isa 65:15 Ve’hinachtem shimchem And you (plural) shall leave your (plural) name lishvuah as a curse, livchiyray for My Chosen One vehemitecha will slay you, Adonay HaShem (YHVH: Mercy), vela’avadayv but His servants yikra He will call sheim acheir by another name, Speaking of Israel in her sinful state Jeremiah reflects the same sentiment: “I will make them a horror to all the kingdoms of the earth, to be a reproach, a byword, a taunt, and a curse in all the places where I shall drive them.” -Jeremiah 24:9 (ESV) “And you (plural) shall leave your (plural) name as a curse, for My Chosen One will slay you,” This refers to the unfaithful among Israel. It does not refer to all Israel (ethnic, religious, chosen). “but His servants He will call by another name,” Primarily, at least in a national sense “Name” is associated with reputation, therefore, the name of ill repute due to wickedness will be transformed by God through Messiah so that Israel is given a new name (reputation) of honour. Ultimately redeemed Israel will be called by the Name of HaShem’s King Messiah Yeshua. It is not an indication that Israel will no longer be called Israel but rather, in the same way Jacob (follower) became Israel (One who overcomes in God) [Gen.32:28], Israel will have a transforming experience of the same Man that Jacob once wrestled with, only they will wrestle with the Man and be saved as an entire nation (Romans 11:25-26). This Man is of course Yeshua the King Messiah. Therefore, the new name of ethnic, religious, chosen and redeemed Israel is in the King Messiah, and they will retain their unique identity in Him. Isa 65:16 Asher Because hamitbareich he who blesses ba’aretz in the land yitbareich shall bless beiloheiy in the God amein of truth (agreeing), ve’hanishba and he who takes an oath ba’aretz in the land yishava shall swear beiloheiy in the God amein of truth (agreeing); Kiy because nishkechu forgotten, (withered) hatzarot are the troubles harishonot of the first things ve’kiy and because nisteru they’re concealed mei’einay from My eyes. The new name given to the redeemed remnant of Israel through Messiah will direct people to God and all of redeemed Israel in the promised land of Israel will know that they have come to the land through God’s redemptive work both spiritual and physical. Therefore, they will say yes and amen in agreement with the manifestation of God’s redemption, and will constantly bless and acknowledge the God of Truth. “because forgotten, (withered) are the troubles of the first things and because they’re concealed from My eyes.” This final clause is a transition to the next verse which declares the new creation. Notice that the Hebrew literally says “first things” and not “former things” (as most English translations). This is important. Former things can be any number of things prior to the present but first things refers specifically to the creation of the heavens and the earth, the first universe and its order, the entry of sin and death etc. Isa 65:17 “Kiy For hiniy behold, I vorei create shamayim heavens chadashiym new (ones) ve’aretz and the land chadashah new, ve’lo and not to be tizarcharnah recalled (remembered) are harishonot the first things ve’lo and nor ta’aleiyna will they ascend al-leiv upon My inner being (heart, core being). At this point, given the clear explanation of the new creation and the putting away entirely of the first things, that is the first creation which became sin affected: we must understand that what follows is a description (albeit in part poetic) of the Olam Haba (World to come), the new heavens and the new earth which is later alluded to in the Revelation of Yeshua to Yochanan. Therefore, any seemingly temporal language is subject to the everlasting nature of the new creation, and cannot, as some foolishly suggest, refer to some sort of dispensational, so called, millennial reign period, as if life and death might continue for the redeemed of the Lord. There is no death in the world to come (Rev.21:4). “Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. 2 I also saw the holy city—the New Jerusalem—coming down out of heaven from God, prepared as a bride adorned for her husband. 3 I also heard a loud voice from the throne, saying, “Behold, the dwelling of God is among men, and He shall tabernacle among them. They shall be His people, and God Himself shall be among them and be their God. 4 He shall wipe away every tear from their eyes, and death shall be no more. Nor shall there be mourning or crying or pain any longer, for the former things have passed away.” 5 And the One seated upon the throne said, “Behold, I am making all things new!” -Revelation 21:1-5a (TLV) Isa 65:18 Kiy im-siysu But be glad vegiylu and rejoice adeiy-ad until perpetuity (forever) ahser in that which Aniy I vorei create; Kiy for hiniy behold, I vorei create et-Yerushalayim (The Jerusalem: A flood of Peace) giylah to be a joy, ve’amah and her tribe masos from exultation. This is not as some suggest describing a temporal renewal prior to eternity, it cannot be, for it states clearly “Be glad and rejoice FOREVER in that which I create…” By using the determiner “et” prior to “Yerushalayim” the Hebrew text infers a Jerusalem that is outside of time and space, thus “The Jerusalem” perpetual. This is prophetic allusion to the New Jerusalem later described in Yeshua’s Revelation to Yochanan. Isa 65:19 Ve’galtiy I will rejoice viyrushalayim in Jerusalem ve’sastiy and I will exult ve’amiy in My tribe; ve’lo-yishama bah od and no more perpetually shall be heard kol a voice bechiy of weeping ve’kol and a voice ze’akah of distressed crying. Although there will be people from all nations in the new Jerusalem, that is not the meaning here. Redeemed Israel is specifically alluded to as “My tribe”. As a people we have endured His rebuke, now we will receive His redemption and the reward that accompanies it. Isa 65:20 Lo-yihyeh It shall not come about misham from this place od perpetually ul an infant yamiym who lives but a few days, ve’zakein and an old person asher who lo-yemalei does not complete his days, et-yamayn the days kiy for ha’na’ar the young man will be as ben-meiah a son of a hundred shanah years; yamot it will come about that dead ve’hachote will be the sinner (who remains in guilt, unclean, continues to miss the mark) meiah a hundred shanah years yekulal accursed. “Et-yamayn” the days, like “Et-Yerushalayim” the Jerusalem (v.18), is an allusion to those days not subject to time and space, and therefore, any allusion to length is figurative, given that eternity has no beginning or end. Likewise “ha’na’ar” the young man is a singular typology referring to the nature of the renewed (resurrected) human being, as different from “na’ar” a young man of the present sin affected creation (age). Notice that the counterpoint to this is “ha’chote” the sinner, which uses the determiner “ha” as denoting the sin affected human being who has remained in his condition by refusing the grace of God. In both the case of the redeemed young man and the sinner, one hundred years is used as a figure for eternity, being the multiplication of the Hebrew number 10 (which represents fullness) by itself (10 x 10 = 100). We know this because verses 17 through 19 speak in terms of “perpetuity, eternity, going round forever”. Therefore, the language concerning the living and the dead is figurative and indicates the nature of both the renewed resurrected human in Messiah and the human resurrected unto eternal punishment through rejection of the King Messiah. Isa 65:21 U’vanu And they shall build vatiym houses veyashavu and inhabit them; ve’nate’u and they shall plant cheramiym vineyards ve’achelu and eat their piryam fruit. “They” are the righteous of the former verse, after all, the (perpetually) dead cannot plant and reap, nor can they drink. Those who say there will be no eating or drinking in the Olam Haba (world to come) have obviously never read the words of the King Messiah Who says, “I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father's kingdom." -Matthew 26:29 (NIV) Isa 65:22 Lo yivnu They shall not build ve’acheir and another yei’sheiv inhabit; lo yite’u they shall not plant ve’acheir yocheil and another eat; kiy-chiymeiy for like the days Ha-eitz of the tree yemeiy shall the days amiy of My tribe be, uma’aseih and yedeiyhem of their hands yevalu they will enjoy vechiyray My chosen. It is tragic that so many English versions of the Bible mistranslate “ha-eiytz” the tree, as “a tree”. What foolish misdirection this is. The Hebrew says “ha-eiytz” for a reason, that reason being that the days of human beings in the Olam Haba (world to come) are being likened to the days of Eiytz Chayim the tree of life (living) which is perpetual, everlasting. Isa 65:23 Lo yigeu They shall not labour lariyk in vain ve’lo yeledu or bear children labehalah for calamity, kiy for they are zera a seed berucheiy blessed by HaShem (YHVH: Mercy) heimah Whom ve’tze’etza’eiyhem their offspring are near to. Labouring in vain is the fruit of the fallen creation, it will not be possible in the Olam Haba (world to come). They will not bear children for calamity because there will no longer be procreation of the human species (Mark 12:25; Matt. 22:30) and there will no longer be sin or death and therefore no calamity. “for they are a seed blessed by HaShem (YHVH: Mercy) Whom their offspring are near to.” The first clause refers to Israel and the second clause refers to all born to Israel prior to the return of Messiah who receive Messiah and are reconciled to God. It does not, as some suggest, refer to offspring born in a millennial transitional period prior to the fullness of the Olam Haba (World to come). Isa 65:24 Ve’hayah And it will come about that terem-yikrau Before they call va’aniy e’eneh I will answer; od hem while they are yet medaberiym speaking eshma I will hear. This is the counterpoint to the rejection of God’s call by the wicked (v.2, 11). Whereas the wicked refused to hear (though Hashem held out His hands all day long), the righteous living in intimate relationship with God in the Olam Haba (world to come) will have such a beautiful intrinsic form of communication with Him that His loving answer will precede their request and both the speaking and the hearing of metaphysical conversation will be made one (echad), a complex and perpetual unity. Isa 65:25 Ze’eiv A wolf ve’taleh and a lamb yiru will feed che’echad together; ve’aryeih and a lion kabakar like a bullock, yochal will eat teven straw, venachash and the snake’s afar lachmo food will be the dust. Lo yarei’u They shall not do evil velo-yashchiytu or corrupt bechol-har kadshiy in all my holy mountain,” amar says HaShem (YHVH: Mercy). The wolf and lamb feeding together is a poetic figure which denotes the cessation of death (those animals once carnivorous will no longer be carnivorous). The imagery is of course cemented by the proceeding clause concerning the vegan lion. However, just because the language is figurative doesn’t mean it is not also literal. The idea of a new earth without animals (an idea that many are adamant about), is ludicrous in light of the nature of the first creation and the consistent message of Scripture concerning the renewal of all things. Or else, why does “all creation (which includes animals) eagerly await the revealing of the sons of God”? (Romans 8:19) Therefore, with the exception of the serpent (perhaps), it seems very likely that the new earth will be populated by animals of the new creation. “The snake’s food will be the dust” is a figure denoting the eternal punishment of ha-Satan (the Devil). In counter distinction to the first creation where the snake (Satan) entered the story at the beginning and seeded death, at the inception of the new creation the snake (Satan) will be exited from creation unto death everlasting. “They shall not do evil or corrupt in all my holy mountain,” This phrasing refers to all the enemies of God and His people both spiritual and physical. That is, those who have fallen prey to the sin and death seeded by the Serpent (Satan), who have now been cast along with the Serpent (Satan) into the lake of fire which is the second and everlasting death (Revelation 20:14-15). “They will not hurt or destroy in all My holy mountain, for the land will be full of the knowledge of HaShem (YHVH: Mercy), as the waters will cover the sea.” -Isaiah 11:9 Copyright 2019 Yaakov Brown The prophet asks and knows the answer “Will You be silent and afflict us excessively?” We know this, that God is just and not excessive, self-controlled and not compulsive, kind and not punitive, ready, able, and willing to save at the appointed time. NB: The traditional Jewish numbering of this portion of Isaiah differs from the numbering in the Christian Canon. Therefore, I have listed the Jewish order in brackets alongside the Christian order of numbering.
Isa 64:1 (63:19) Aleiyhem Upon them lu-karata tear apart shamayim the heavens, yaradta descend, mipaneycha from Your face hariym the mountains nazolu trembled in insignificance-- “We are Thy people that were of old: not unto the Gentiles hast Thou given the doctrine of Thy law, neither is Thy name invoked upon them; not unto them hast Thou inclined the heavens and revealed Thyself; the mountains quaked before Thee.” -Targum Yonatan (2nd Century CE) Isaiah continues his plea on behalf of his people Israel and according to the prompting of the Spirit of God. His cry is the cry of the Living Word of God in him. Like Moses and later Rav Shaul the Shaliach (Paul the Apostle), Isaiah cries out for the redemption of Israel (ethnic, religious, chosen). Therefore, ultimately, Isaiah’s words are the words of the Son (Yeshua) pleading with the Father. It is YHVH Mighty to Save, Whom Isaiah is petitioning. These words are the bold request of one who is in true relationship with the fearsome, terrifying, omnipotent, omniscient God of all creation. When asked Whom they serve the righteous respond “We are the servants of the God of heaven and earth…” (Ezra 5:11; Jonah 1:9) The heaven and earth imagery is of great significance because it connects us to the very beginning of creation and the Originator of all things, while also reminding us of Jacob’s ladder and one of the central aspects of the Gospel, God coming down to redeem humanity. Therefore, in the use of this language all humanity is called to witness the work of the One true God Who is above all gods (El elyon). The heavens are the garment that shields the heavenly Holy of Holies, they are the curtain that falls between the priesthood of humanity (Levitical) and the Holy God of Israel, the earthly Temple in Jerusalem being a representation of the heavenly Temple (Hebrews 8:5). Only a priesthood of the heavens can perform the sacrifice needed to allow Israel and the nations entry into the heavenly Holy of Holies (Hebrews 7 & 8). Therefore, to ask God to tear the heavens is to ask Him to rend the curtain, the garment, that separates humanity from intimate relationship with our Creator. This must begin and end with Israel (ethnic, religious, chosen) as participant. In effect, Isaiah is asking for the vicarious sacrifice of Yeshua the King Messiah, at which point HaShem tears His garment from neck to floor in the greatest manifestation of divine grief ever to be shown. That garment being represented in the curtain that separates the Holy place of the earthly Temple from the Holy of Holies. All this is symbolic of God’s desire to reconcile humanity to Himself through His own everlasting blood, that blood flowing through the veins of His Son our King Messiah Yeshua. The phrase “descend, from Your face the mountains trembled in insignificance…” (Rev. 16:20) is repeated in verse 3 and correlates to the trembling nations of verse 2 (inferring that like the mountains that seem beyond conquering, the nations too will be toppled and left trembling before God) but more significantly alludes to the giving of the Torah at Sinai. Why? Because Isaiah is acknowledging that Israel alone among the nations has received the written Torah and the redemptive goal of it, and at the same time is in desperate need of God’s direct intervention, that is, the rending of heaven and the impartation of Salvation Himself (God with us), the living Word made manifest for the redemption of Israel and the nations. Does God hear and respond to Isaiah’s plea on behalf of his people Israel and indeed the entire human race? The answer is a resounding yes! God Himself, manifest in the Person of His Son the promised Servant King Messiah Yeshua, does indeed come down, rending the heavenly curtain of separation even as the earthly curtain is torn, revealing the Holy of Holies and an opportunity for all who would receive His loving vicarious sacrifice and resurrection life to enter into the intimate and everlasting relationship which humanity had in the beginning, when YHVH created the heavens and the earth. Isa 64:2 (64:1) Kikdoach Like when kindling eish fire hamasiym the brushwood mayim tiveh-eish fire causes water to boil— lehodiya to make known shimcha Your Name letzareycha to your adversaries, mipaneycha from Your face goyim nations yirgazu tremble. “When Thou didst send forth Thine anger like fire in the days of Elijah, the sea was melted, the waters were flames of fire, to make Thy name known to the enemies of Thy people, that the nations may tremble at Thy presence.” -Targum Yonatan (2nd Century CE) There is a figurative correlation here to the miracle performed by God at the request of Elijah against the prophets of the Ba’aliym (1 Kings 18:38). The idea being that there is an even greater manifestation of this miracle in which the nations also will be left trembling before God. Judgement always begins with Israel (ethnic, religious, chosen) and then spills over into the nations. The “tiveh-eish” melting fire, is fire of extreme heat which bursts forth quickly from the ignition of dry stubble. The violent crackling, fierce flame and pulsing heat of such fire is a fearful representation of the vengeance and judgement of the Living God. The result being that YHVH God’s Name is made known to the nations. After all, how can the nations call upon God’s name and be saved unless they are first made aware of His Name. That is, the Name of His King Messiah (Acts 2; 4:11-12). “And everyone who calls on the name of the Lord will be saved.” -Joel 2:32a “Yeshua is ‘the stone you builders rejected, which has become the cornerstone.’ (Psalm 118:22) Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.” -Acts 4:11-12 Isa 64:3 (64: 2) Ba’asotcha When You fashioned noraot fearful (awesome) things lo nekaveh that we did not look for, yaradta You descended, mipaneycha from Your face hariym the mountains nazolu trembled in insignificance. The fearful things of old are the miraculous acts of HaShem in delivering Israel, freeing Israel from slavery in Egypt, manifesting His Word at Sinai, delivering Jerusalem from the Assyrians, and many other acts both predating Israel’s captivity in Egypt and yet future from the purview of the Israelites of Isaiah’s generation. “Hear this, you kings! Listen, you rulers! I, even I, will sing to the Lord; I will praise the Lord, the God of Israel, in song. “When you, Lord, went out from Seir, when you marched from the land of Edom, the earth shook, the heavens poured, the clouds poured down water. The mountains quaked before the Lord, the One of Sinai, before the Lord, the God of Israel.” -Judges 5:3-5 (NIV) These actions of HaShem were not looked for in the sense that Israel was not capable of seeing His glory, nor truly understanding His love for His chosen people. Few sought intimate relationship with God (Abraham, Isaac, Jacob, Moses, Aaron, Joshua etc.) But in every generation He revealed Himself as Holy, and manifest His power in pursuit of the sacrificial, loving redemption of His chosen people (Israel: ethnic, religious). The repetition of the descent of His face and the trembling mountains reminds the reader of the giving of the Torah and of the intimate love relationship that Israel’s Creator desires. “Now Mount Sinai was wrapped in smoke because the LORD had descended on it in fire. The smoke of it went up like the smoke of a kiln, and the whole mountain trembled greatly.” -Exodus 19:18 Isa 64:4 (64:3) Umeiolam And from perpetuity (the beginning) lo-shame’u none have heard lo he’eziynu none have perceived by the ear, ayin lo-ra’atah no eye has seen Elohiym a God zulatecha except You, ya’aseh Who works limchakeih-lo for those who wait for Him. “And since the world was, ear hath not heard the report of such mighty deeds, nor hearkened to the speech of rapture, nor hath eye seen, what Thy people saw, the Shekinah of Thy glory, O Lord; for there is none besides Thee, who will do such things for Thy righteous people, who were of old; who hope for Thy salvation.” -Targum Yonatan (2nd Century CE) Rav Shaul (Paul the Apostle) paraphrases this text, making the phrases “those who wait for Him” and “those who love Him” synonymous: “But, as it is written, “No eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him”—1 Corinthians 2:9 In simple terms, there is no God like or other than You HaShem. The expression of His nature that truly sets YHVH apart from all other would be gods, is His devotion to His creation. He is immutably intent on lavishing His love on all who love Him and wait patiently for Him to reveal the fullness of His redemptive purposes for humanity. First for the Jews and also for the nations (Romans 1:16). Both the present verse and the subsequent quotation of it by Rav Shaul, are an allusion to the Olam Haba (World to come) and the new heavens and earth that await the redeemed of the Lord. This is connected to the afore mentioned, “Upon them tear to pieces the heavens, descend, from Your face the mountains trembled in insignificance…” (verse1). HaShem as Redeemer and God with us (Immanuel) will come, has come, and is yet to come. First as Creator, then as King Messiah, and finally as King Messiah and Re-Creator. Thus, the present portion sets a foundation for the revealing of the new heavens and earth in the latter part of the following portion (Chapter 65). It is interesting to note that the Talmud understands the present verse to refer to the time of the King Messiah and the Olam Haba (World to come). "all the prophets say, they all of them prophesied only of the days of the Messiah; but as to the world to come, eye hath not seen…” - Talmud. Babylonian. Sabbat, fol. 63. 1. & Sanhedrin, fol. 99. “No one has ever seen God; the only God, who is at the Father's side, he has made him known.” -John 1:18 (ESV) Isa 64:5 (64:4) Pagata You meet et-sas with the joyful one ve’oseih and work tzedek righteousness, bidracheycha in Your ways yizkerucha you call them to mind; hein-atah Behold, You katzafta were angry, vanecheta and we sinned (missed the way); bahem in them (our sins) olam perpetually, venivashei’a and will we be saved? This verse continues to illuminate the nature of God manifest in the redeemed nature of His servants. In the previous verse we are told of the wonder that awaits those who wait on (love) Him. Now we are further told that He meets with the one Whom He has filled with joy (a reference to salvation and its fruit), one who subsequently works righteousness from the joy of Salvation Himself (Yeshua). We are also assured that the servants of the Lord are remembered before His face and that they in turn remember His works (the Hebrew is ambiguous for this very reason. The interpretation being twofold). “Behold, You were angry, and we sinned (missed the way);” This is a tragic self-indictment. Israel witnessed and understood God’s wrath and anger toward her because of her sin and rejection of Him: none the less she chose to continue to sin in spite of her affliction, which was intended to bring her to repentance. “in them (our sins) perpetually, and will we be saved?” Isaiah, on Israel’s behalf, is saying “We have intentionally continued to sin, is it even possible for us to be saved?” The answer of course is yes, and at great cost to God. Some of the Jewish sages understand this verse differently to refer to the loss of the righteous in the generation of the wicked. While this is cohesive with other portions of Isaiah, it seems an unlikely conclusion given the context of chapter 64. "the righteous, who were doing thy commandments with joy, are not now in the world, to stand in the gap for us.'' -Kimchi Isa 64:6 (64:5) Vanehiy We have become chatamei unclean kulanu all of us, ucheveged and rags idiym of menstration are kol-tzidkoteinu all our righteous deeds. Vanavel And senselessly dropping ke’aleh like a leaf, kulanu all va’avoneinu our depravity, karuach like a wind, yisaunu takes us away. In one sense the prophet is comparing Israel’s condition to that of a nation of leapers crying out “Unclean, unclean…” (Leviticus 13:45). In fact, according to the Torah regulation regarding a leaper, he was to isolate himself and cry out “unclean, unclean” in order to warn others to stay away from him, so that they might not become unclean from contact with him. This is sadly ironic, given that Israel had been given the role of being light and healing to the nations. The prophet accepts guilt upon himself, though he is not guilty of the sins of his pairs. This is an example to all who would pray on behalf of a Godless nation. “We have all become unclean”; not just ritually but in every way, physical, emotional, mental, spiritual etc. So unclean in fact that our righteous or good deeds are likened to used menstrual rags. The modern equivalent to this being “Our righteousness is like used tampons”. Graphic, yes, and necessarily so. We are utterly defiled by our own sin and in desperate need of cleansing. A cleansing we are incapable of performing for ourselves. “for all have sinned and fall short of the glory of God,” -Romans 3:23 (NIV) “As it is written,
“And senselessly dropping like a leaf, all our depravity, like a wind, takes us away.” It is not God Who has destroyed us but we ourselves. The natural fruit of our sin has come upon us and we are defiled and afflicted by the consequences of our own sin. God does not send people to eternal punishment, people choose to go. Isa 64:7 (64:6) Ve’eiyn-korei And there is no one who calls veshimcha upon Your Name, mitoreir who awakens himself lehachaziyk bach to take strength in You; kiy-histarta for you have concealed faneycha Your face mimenu from us, vatemugeinu and have melted us beyad-avoneinu in the hand of our perversities. "there is none that prays in thy name" -Targum Israel had fallen prey to false gods and even those praying to YHVH were mixing their practice with the practices of heathen worship and thus defiling the use of His Name and therefore in a very real sense, not calling on His Name at all. “who awakens himself to take strength in You” This can be seen as an allusion to morning prayer (Today called sacharit) that is prayed from a truly devoted heart (core being). Prayed by those who begin every day with their heart (core being), mind and soul set on YHVH. Sadly the opposite is true of the generation of Isaiah. “you have concealed Your face from us” is in fact a matter of perception and a sad reflection of the inability of Israel to perceive of God’s present help. In fact, Israel had concealed her face from Him. “have melted us in the hand of our perversities.” Once again, it is Israel who have melted themselves in their own perversity, however it is true that ultimately it is God Who has allowed this for the sake of their disciplining and in order to provoke them to repentance. Isa 64:8 (64:7) Ve’atah And now, HaShem (YHVH: Mercy), Aviynu Our Father atah You are; anachnu we hachomer are the clay, ve’atah and You yotzereinu are our potter (One who forms); uma’aseih yadecha kulanu we are all the work of Your hand. "and thou, Lord, thy mercies towards us "are" many (or let them be many) as a father towards "his" children.'' -Targum God’s relationship with Israel as both Creator and Father remains intact in spite of all her disobedience and His disciplining of her. In fact, not in spite of it but as evidenced by it. He is not only the One Who moulds her, He is the One Who made the matter (essence) from which she is moulded. Like a potter Hashem has fashioned Israel for a purpose. Both individually and corporately. “Do you thus repay the LORD, you foolish and senseless people? Is not he your father, who created you, who made you and established you?” -Deuteronomy 32:6 (ESV) Isa 64:9 (64:8) Al-tokztof YHVH ad-meod Don’t be terribly angry perpetually, O LORD (Mercy), ve’lo-la’ad tizkor avon and don’t remember our perversity forever. Hein Behold, habet-na amecha pay attention now, to Your people. The prophet reminds himself and his hearers that they are God’s chosen, ethnic, religious people. He implores God to search out the hearts of His people in accordance with the plea for Him to tear the heavens and come down. This is an admission of guilt and an acknowledgement of God’s character, in that He is unable to reject Himself and part of Who He is resides within the people of Israel. “11 Here is a trustworthy saying: If we died with him, we will also live with him; 12 if we endure, we will also reign with him. If we disown him, he will also disown us; 13 if we are faithless, he remains faithful, for he cannot disown himself.” 2 Timothy 2:11-13 (NIV) Isa 64:10 (64:9) Areiy kodshecha Your holy cities hayu have become midbar a wilderness; Tziyon (Zion, parched land) is midbar a wilderness, hayatah Yerushalayim (Jerusalem: Flood of Peace) has become shemamah a desolation. This is an indictment against Israel who have taken possession of God’s holy places for their false gods and practices, their depravity and immorality. It is true that these are HaShem’s holy places, they do not belong to Israel except by His hand. Therefore He has laid them waste. “11 Her leaders judge for a bribe, her priests teach for a price, and her prophets tell fortunes for money. Yet they look for the Lord’s support and say, “Is not the Lord among us? No disaster will come upon us.” 12 Therefore because of you, Zion will be plowed like a field, Jerusalem will become a heap of rubble, the temple hill a mound overgrown with thickets.” -Micah 3:11-12 (NIV) Isa 64:11 (64:10) Beiyt kadesheinu ve’tifarteinu Our holy and beautiful house, asher hillucha avoteinu where our fathers praised You, haya lisreigat has been burned by eish fire, ve’kol-machamadeiynu and all our pleasant things hayah lecharebah have become ruins. The Holy House is the Temple in Jerusalem. It is likely that at the time of Isaiah’s prophecy this was yet to come to pass. However, the defilement of the Temple had begun with the syncretism of idolatrous practices and thus the burning and ruin of the pleasant things was already a spiritual reality. The “fathers” who had praised God in the past were the Levitical priesthood, operating at a time when the Torah requirements for worship and sacrifice were being adhered to with integrity. Isa 64:12 (64:11) Ha’al-eileh Upon these things titapak will You hold back Hashem (YHVH: Mercy)? Techesheh Will You be silent, ute’anenu and afflict us ad-meod excessively, perpetually? This ends Isaiah’s plea and makes way for Hashem’s indictment against Israel in the following chapter, where He illuminates their future sin and desolation in order to reveal Israel’s redemption and Salvation in Him. The prophet asks and knows the answer “Will You be silent and afflict us excessively?” We know this, that God is just and not excessive, self-controlled and not compulsive, kind and not punitive, ready, able, and willing to save at the appointed time. © 2019 Yaakov Brown In the sense that God is in control of all things and that He allows but is not subject to free will, the phrase “You make us wander” is accurate. It is in fact in our wandering that we discover the need for direction. Isa 63:1 Miy zeh Who is this ba Who comes mei’edom from Edom (red), chamutz in leavened, fermented, dyed crimson begadiym garments mibatzrah from Bozrah (sheepfold), zeh hadur this One Who is splendid, honourable, glorious, majestic bilvusho in His clothing, tzo’eh stooping berov in the greatness kocho of His strength? “Aniy It is I, me’dabeir speaking bitzdakah in righteousness, rav mighty lehoshiya to save.”
There are a number of reasons we understand the speaker in verse 1 to be HaShem, and by extension the Servant King Messiah. First, chapter 62:11 speaks of Salvation the Person (Yeshua) coming to deliver Israel (Zion, Jerusalem), following which the prophet speaks of the redeemed people of Zion and the titles by which the redeemed city of Jerusalem will be described. Therefore, the One described in verse 1 of Isaiah 63 must be the Salvation that comes in 62:11, bringing reward and recompense (just vengeance). Second, only God Himself is capable of truly saving Israel, which alerts us again to the intrinsic connection between the Servant Redeemer, Who is Salvation, and HaShem. In fact, the Salvation personified in the previous chapter is that of God Himself coming as God with us, the King Messiah. He comes with reward for the redeemed and recompense for the wicked. “Some refer this to Messiah, others to the angel Michael; but more correctly it may be referred to God.” -Iben Ezra A number of Jewish commentators, both ancient and modern, interpret this portion of Isaiah as referring to the Messiah, specifically in relation to what they understand as His first (only) coming. They also understand Edom as being figurative of Rome, given that the political and physical end of the Edomites actually occured during the Maccabean period (167-160 BCE), when the Edomites were conquered and forced into conversion to Judaism. Following this their land became nothing more than a desert wasteland. When the King Messiah shall come, he will be clothed in purple, beautiful to look at, which in colour shall be like to wine for the clothing of the King Messiah shall be silk, red as blood; and it shall be worked with the needle in various colours, and he shall be the Head of Israel; and this is what is said in Isa. 63:3 ‘wherefore art thou red in thy apparel?’'' - R. Moses Haddarsan in Bereshit Rabba in Gen. xlix. 11. “the Ishmaelites or Turks shall fight three battles in the latter day; one in the forest of Arabia; another in the sea; and a third in the great city Rome, which shall be greater than the other two; and from thence shall spring the Messiah, and he shall look upon the destruction of the one and of the other, and from thence shall he come into the land of Israel, as it is said, ‘who is this that comes from Edom?’” - Pirke Eliezer, c. 30. fol. 32. 1. “the Ishmaelites or Turks shall come against Rome, and destroy it; and then shall be revealed the Messiah, the son of David, and shall complete the redemption of the Lord, according to Dan 12:1 … the son of David, shall be of the Jews that are in the captivity of Edom (or Rome), Isa. 63:1 ‘who is this that comes from Edom?’” – Abarbinel; Mashmiah Yeshuah, fol. 44. 1, 2. Also the Jewish commentator Kimchi interprets the present verse as prophetic of the time to come (Messianic age). However, although it is true that the King Messiah is intended, the present text relates to His second coming, and not to any current historical event or to His ascension to heaven, after his death and resurrection; which took place in Judea, and on the Mount Olives, near to Jerusalem (not in or from Edom, which is south east of Jerusalem). Therefore, the present text finds its greater fulfilment yet future, when Messiah returns to take vengeance on the anti-messiah, and all the anti-messianic powers (empire of the Beast). Edom, while being a brother nation to Israel, also symbolises pagan opposition toward God and Israel (Chosen, ethnic, religious) [Isa.34:5; Jer.25:22; 49:17]. Bozrah was once a strong city in Edom on the shore of the Sea of Salt (Dead Sea). Edom is another name for Esau (Gen. 36:8), and comes from the root adom (red), thus, blood stains or wine juice, the blood of grapes. Bozrah, meaning sheepfold, is related to the Hebrew bazir “a vintage” and is therefore an interesting poetic allusion within the wider narrative of Isaiah 63. Yet another Jewish commentator Yarchi interprets the garments of the One coming from Edom as being dyed in blood, or dipped in it; which agrees with the vesture od Messiah as described in the Revelation: “On His robe and on His thigh He has a name written, ‘King of kings, and Lord of lords.’ Then I saw a single angel standing in the sun, and with a loud voice he cried out to all the birds flying high in the sky, ‘Come, gather for the great banquet of God--18 to eat the flesh of kings and the flesh of generals and the flesh of mighty men, the flesh of horses and those riding on them, the flesh of all men, both free and slave, both small and great!’” -Revelation 19:16-18 (TLV) Ultimately the King Messiah will return as the warring Mashiyach Ben David, coming with reward for the righteous and bringing judgement upon the wicked: “These kings are of one mind, and they give their power and authority to the beast. They will make war against the Lamb, and the Lamb will overcome them—because He is Lord of lords and King of kings, and those with Him are called and chosen and faithful.” -Revelation 17:13-14 (TLV) Isa 63:2 Madua Why adom lilvushecha is your clothing red, uve’gadeycha and your garments kedoreich be’gat like one who treads in the winepress? As alluded to previously, adom and edom are easily related and convey the extent of the punishment of the wicked who oppose God and His purposes for redeeming Israel. The treading of the winepress and the act of harvesting are figurative Biblical pictures of judgement against the wicked (Joel 3:13; Isa. 63:2-3; Rev. 14:19). Isa 63:3 “Purah darachtiy levadiy The winepress I have trodden alone, umei’amiym and from the tribes eiyn-iysh no man (one) itiy with me; ve’edrecheim I trod on them be’apiy in My anger ve’ermeseim and trampled them bachamatiy in My rage; ve’yeiz nitzcham their lifeblood spattered al-begaday on my garments, vechol-malbushay and all My attire egaletiy I will stain. Both the literal and figurative judgements that God executes over Edom are His doing alone accomplished without the assistance of anyone from among the tribes of Israel (with the exception of Yeshua of course). He treads on Edom, the enemies of God and of His chosen people Israel. The wine press is a wine press of wrath, and the trampling results in the garments of HaShem being spattered with blood like stains. The life sap (nitscham) is symbolic of the blood of the enemies of God. “He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God.” -Revelation 19:13 (ESV) The context of this correlating passage from Revelation is one of God’s wrath meted out through the Messiah. Therefore, the blood of the Messiah’s robe in this context is the blood of vengeance and not the Messiah’s own shed blood of redemption Isa 63:4 Kiy For yom a day nakam of vengeance belibiy is in My heart, ushenat and My year geulay of redemption ba’ah is come. Once again we note that God’s vengeance is brief (a day) and His redemption is wide (a year). In order that Israel might be redeemed, Edom, both the literal and figurative, perpetual enemy of Israel must be wiped out. Isa 63:5 Veabiyt And I looked, ve’eiyn but there was no ozer help; ve’eshtomeim I was appalled, ve’eiyn but there was no someich one to uphold; vatusha liy zeroiy so My own arm brought Me salvation, vachamatiy and My rage hiy He semachateniy upheld Me. God needs no help from man, thus the meaning is related to the fact that there was no one without sin. Nor is any man capable of redeeming himself, let alone bringing salvation to all Israel. “He saw that there was no man, and wondered that there was no one to intercede; then His own arm brought him salvation, and His righteousness upheld him.” -Isaiah 59:16 (ESV) The arm of God is the King Messiah Who brings salvation and the rage of God against sin and death is the force that upholds and renders His righteous judgement. Isa 63:6 Ve’avus And I trampled down (rejected) amiym the tribes be’apiy in My anger; va’ashakereim making them drunk bachamatiy in My rage, veoriyd and descending la’aretz to the land nitzcham their lifeblood (grape juice).” Israel will also suffer under the anger and wrath of God as a result of her sin and rebellion. At this point HaShem has come up from trampling Edom and is bringing just punishment against Israel as a precursor to her redemption and the remembrance of His covenant promises, His loving kindness and mercy toward her. “For in the hand of the LORD there is a cup with foaming wine, well mixed, and he pours out from it, and all the wicked of the earth shall drain it down to the dregs.” -Psalm 75:8 (ESV) Isa 63:7 Chasdeiy The kindnesses of HaShem (YHVH: Mercy), azkiyr I will remember, tehilot the praises of HaShem (YHVH: Mercy), ke’al because upon kol all asher-gemalanu HaShem (YHVH: Mercy) that the LORD has recompensed, ve’rav-tov and the great good le’veiyt to the house Yisrael of Israel asher-gemalam that He has granted them kerachamayv according to His compassion, uchero and according to the abundance of chasadayv His steadfast kindness. From 63:7- 64:12 the prophet Isaiah cries out in humble confession and from a place of great desperation, on behalf of his people Israel: seeking forgiveness and restoration to right relationship with God. “Chasdeiy” is plural and indicates the many miraculous works of deliverance and loving kindnesses of God toward Israel. This verse begins and ends with “Chesed” loving kindness, the action of love. Isa 63:8 Vayomer And He said, “Ach-amiy Indeed they are My tribe, heimah baniym lo yeshakeiru children who will not deal falsely.” Vayhiy And I became lahem to them le’moshiya their Saviour. Once again God is quoted as calling Israel His tribe and Himself her Saviour. However, this becomes an indictment against the people of Israel who should have acted rightly toward their God. None the less, He has and will continue to be a Saviour to them. Isa 63:9 Be-chol In all tzaratam their affliction (distress, trouble, rival wives) lo tzar He was afflicted (distress, trouble, a rival wife), umalach and the messenger (angel) of panayv His face hoshiyam saved them; beahavato in His love uvechemlato and in His mercy hu ge’alam He redeemed them; vaynateleim He lifted them up vaynaseim and carried them kol-yemeiy all the days olam in perpetuity. “In all tzaratam their affliction (distress, trouble) lo tzar He was afflicted (distressed, troubled)…” God suffers because of, with, and for His people, both emotionally and literally (Messiah Yeshua). The Hebrew “tzarah” (affliction, distress, trouble) can also mean “rival wife”. Thus, there is a sense in which the prophet is making a comparison between the hurt Israel feels at being rejected by God and God’s hurt at being rejected by His people. “and the messenger (angel) of panayv His face hoshiyam saved them…” We have previously read that HaShem’s own arm will bring Salvation (v.5). Therefore, the Messenger of the Face of God must also be God with us. In fact, the Angel of the presence that went before and behind Israel as she fled Egyptian bondage was none other than Yeshua the transcendent resurrected King Messiah. “Behold, I am sending an angel before you, to guard you on the way and to bring you into the place that I have prepared. 21 Watch for Him and listen to His voice. Do not rebel against Him because He will not pardon your transgression, for My Name is in Him. 22 But if you listen closely to His voice, and do everything I say, I will be an enemy to your enemies and an adversary to your adversaries.” -Exodus 23:20-22 (TLV) “in His love uvechemlato and in His mercy hu ge’alam He redeemed them; vaynateleim He lifted them up vaynaseim and carried them kol-yemeiy all the days olam perpetuity.” The nearest previous subject is the Angel of the Face, therefore, God with us, the King Messiah is meant, none other qualifies to action the love, mercy, and redemption of Hashem, nor did anyone other than Hashem lift up and carry Israel perpetually. Isa 63:10 Ve’heimah And they maru rebelled ve’itzevu and grieved et-ruach kadosho His Holy Spirit; vayeihafeich therefore He turned to become lahem leoyeiv their enemy, hu nilcham-bam He fought against them. “Remember and do not forget how you provoked the LORD your God to wrath in the wilderness. From the day you came out of the land of Egypt until you came to this place, you have been rebellious against the LORD.” -Deut. 9:7 (ESV) “Some understand by the Holy Spirit the Angel of the Lord.” -Iben Ezra “But they rebelled against the word of His holy prophets, and blasphemed, and His Word became their enemy, and He waged war against them.” -Targum Yonatan (2nd Centruy CE) “Now if in spite of these things you will not be chastened by Me, but walk contrary to Me instead, 24 then I will also walk contrary to you. Then I will strike you, I Myself, seven times for your sins. 25 I will bring a sword upon you that will execute the vengeance of the covenant, and you will be gathered together inside your cities. I will send the pestilence among you and you will be given into the hand of the enemy.” -Leviticus 26:23-25 (TLV) Isa 63:11 Vayizkor Then bringing to remembrance (recalling) yemeiy-olam the days of perpetuity, Mosheh of Moses, amo His people. Ayeih Where hama’aleim is He Who brought them up out mi’yam from the sea eit roeiy with the shepherd tzono of His flock? Ayeih Where is He Who hasham put bekirbo in the midst of them et-ruach kadesho His Holy Spirit, “And He had compassion for the glory of His name, because of the remembrance of His goodness of old, the mighty works which He did by the hands of Moses for His people; lest the Gentiles should say, Where is He that brought them up out of the sea? Where is He that led them through the wilderness, as a shepherd his flock? Where is He that made the word of His holy prophets to dwell amongst them?” - Targum Yonatan (2nd Centruy CE) “Where is He?” The greater answer is that He never left them or truly forsook them. While the reference to a shepherd (shepherds) may refer to Moses, or Moses and Aaron collectively, it is equally likely to refer to the Angel of the presence and or God Himself. It is also acceptable to understand the shepherds to be all the aforementioned. “You gave your good Spirit to instruct them and did not withhold your manna from their mouth and gave them water for their thirst.” -Nehemiah 9:20 (ESV) Isa 63:12 Moliych liymiyn Mosheh zeroa tifarto Who caused His glorious arm to go at the right hand of Moses, bokei’a who divided (split, broke open, tore up) mayim the waters mipeneiyhem from before their faces la’asot to make for lo sheim olam Himself an everlasting name, “Your right hand, O Lord, has become glorious in power; Your right hand, O Lord, has dashed the enemy in pieces. 7 And in the greatness of Your excellence You have overthrown those who rose against You; You sent forth Your wrath; It consumed them like stubble. 8 And with the blast of Your nostrils The waters were gathered together; The floods stood upright like a heap; The depths congealed in the heart of the sea. 9 The enemy said, ‘I will pursue, I will overtake, I will divide the spoil; My desire shall be satisfied on them. I will draw my sword, My hand shall destroy them.’ 10 You blew with Your wind, The sea covered them; They sank like lead in the mighty waters.” -Exodus 15:6-10 Isa 63:13 Moliycham Who led batehomot them in the depths? Kasus Like a horse bamidbar in the desert (ba in, mi from, davar word, essence) lo yikashelu they did not stumble. A poetic way of referring to Israel’s escape through the depths of the Red sea and her journey through the desert to the promised land. Isa 63:14 Kabeheimah Like livestock babikah tered going into the valley, Ruach-YHVH the Spirit of the LORD teniychenu gave them rest. Kein So nihageta you drove, led, guided amecha Your tribe, la’asot to make lecha for Yourself sheim tifaret a glorious name. We note that the Spirit of the Lord, Who is called “Comforter” in the Brit HaChadashah (NT), is described here as the One Who gives Israel rest. The strong theme of the glorification of God’s Name is significant because it is through the recognition of the saving God of Israel that all who seek redemption are saved in the Messiah and reconciled to the God of Israel. Isa 63:15 Habet Look (regard, consider) mishamayim from the heavens ure’eih and see, mizevul kodshecha from the lofty habitation of Your holiness vetifartecha and Your Glory, Majesty, Splendour. Ayeih Where are kinatecha Your zeal, jealousy ugevurotecha and Your strength? Hamon The roar (stirring, tumult, sound) me’eicha from Your intestines (inner parts) verachameycha and Your womb (compassion) eilay hitapaku are held back from me. The prophet expresses the people’s feelings of abandonment. Though the prophet knows that God is ever present, he uses distancing language to show both the Lofty glory and all powerful nature of God and His seeming rejection of the people of Israel who have acted so wickedly toward Him. We note that the literal Hebrew translation reveals both the masculine and feminine nature of God. “The roar me’eicha from Your intestines (masculine), verachameycha and your womb (feminine)…” Isa 63:16 Kiy-atah For You are Avinu our Father, kiy Avraham lo yeda’anu for Abraham does not know us, ve’yisrael and Israel (The individual progenitor Jacob) lo yakiranu does not acknowledge us; Atah You, HaShem (YHVH: Mercy), Avinu are our Father, Goaleinu our Redeemer mei’olam she’meicha from perpetuity is Your name. The prophet reminds himself and Israel that they are generations from the patriarchs and must remember that from before the beginning of Israel’s existence God has been her Father and Redeemer. I recall a foolish Christian teacher who once told me that “Jews don’t understand God as Father but Christians do because Jesus taught us to prayer which says, ‘Our Father Who is in Heaven’”. I responded, “You obviously know very little about Jewish people and the Bible (present text not withstanding). One of the central prayers of Rosh Hashanah begins, ‘Our Father, Our King’”. Isa 63:17 Lamah tateinu YHVH mideracheycha, Why do You make us wander from your ways HaShem, takshiach hardening libeinu our core being (heart), miyiratecha from fearing You? Shuv Turn back lema’an for the sake avadeycha of your servants, shivteiy the branches of nachalatecha Your inheritance (heritage, possession, property). “Why hast Thou cast us off, Lord, that we should go astray from the paths which are right in Thy sight, as the nations which have no part in the instruction of Thy law? Our heart is not turned away from Thy fear: return Thy Shekinah unto Thy people, for the sake of Thy righteous servants, unto whom Thou hast sworn by Thy Word to make the tribes amongst them Thine inheritance.” - Targum Yonatan (2nd Centruy CE) In the sense that God is in control of all things and that He allows but is not subject to free will, the phrase “You make us wander” is accurate. It is in fact in our wandering that we discover the need for direction. Though God had never truly left Israel, Isaiah asks Him to turn back toward her for the sake of His righteous servants the prophets and the Patriarchs of Israel, the branches of God’s inheritance. Isa 63:18 Lamitzar For a little while yareshu am-kodshecha Your tribe took hold of Your Holiness; tzareinu our adversaries bossu have trampled mikdashecha Your sanctuary. This refers to the dwelling of God’s presence in a manifest way upon the Temple in Jerusalem during Solomon’s reign and the subsequent withdrawal of His glory during Israel’s years of idolatry and debauchery. Isa 63:19 Hayiynu meiolam lo-mashalta ba lo-nikra shimcha We have become from perpetuity, like those not ruled by You, like those not called by Your name. It’s as if Israel has become like a goy (foreign nation) who have never known God. The weight of this statement is lost on the modern reader. The nation God chose and to whom He revealed His glory, power, might and Holy fearful presence, has now become like those who never knew Him. Tragic, beyond appalling. The prophet is distraught, gutted, grieved to the core of his being by this sobering realisation. Copyright 2019 Yaakov Brown A location is personified as a representation of the sum of its inhabitants. Thus, Zion, which is a title given to the Jewish people, the land, the mount in Jerusalem and so on, is the sum of all Israel (ethnic, religious) and her land. She is a parched land, a people in need of redemption, and for her sake God will not keep silent. Isa 62:1 Lema’an For the sake of Tziyon (Zion, parched land) lo I will not echesheh keep silent, ulema’an and for the sake of Yerushalayim (Flood, downpour of Peace) lo I will not eshkot shut up, ad-yeitzei kanogah tzidkah until her righteousness goes forth as brightness, viyshuatah and her salvation kelapiyd as a torch yivar burning.
“Till I work salvation for Zion, I will give no rest to the nations, until I bring consolation to Jerusalem, I will give no rest to the kingdoms, till her light be revealed as the early dawn, and her salvation shall burn as a lamp.” -Targum Yonatan (2nd Century CE) As is often the case the question of “who is the speaker?” results in numerous and contrary answers. Iben Ezra suggests that the speaker is corporate Israel in exile in Babylon (Given both the prophetic and historical context his seems extremely unlikely). On the other hand a number of modern scholars, both Jewish and Christian suggest that Isaiah is the speaker (tenable but not consistent with other factors within the parasha [portion]). In determining the speaker we must look at context (historical, cultural, prophetic etc.), nearest previous subject, inspiration and indeed, the prophet himself. The historical context is pre-exile (Babylon), the locational context is the land of Israel, the prophetic context relates to the redemptive work of God as it is worked out through the Salvation of Israel in the land of Israel. The nearest previous subject is God Himself (Isaiah 61:11), and the prophet is tasked, as always, with relaying the words of God. Isaiah had no authority nor the means to appoint watchmen on the walls, nor is any man capable of assuring that watchmen will continue to cry out warning perpetually (v.6). It is also said that “The Lord has proclaimed” the salvation of the daughter of Zion to the ends of the land (v.11). Further still, the Hebrew “chashah” (silence) is commonly used of Adonay in reference to Himself when making a proclamation regarding His leaving things as they are (Isa. 65:6; 57:11; 64:11). Therefore, it seems most likely that God Himself is the speaker. The Targum also supports the understanding that God is the speaker. After all, only God can work salvation for Zion. With this in mind the text offers a powerful assurance, in the fact that it is God Himself Who will not keep silent, and will appoint others to resonate with that truth from the walls that surround the cities of Israel. In particular, the walls of Jerusalem. I am reminded of the familiar repetition of Pesach: “God Himself and not a malakh (messenger), God Himself and not a seraph (Angel of fire)…” “For the sake of Tziyon (Zion, parched land) I will not keep silent”. A location is personified as a representation of the sum of its inhabitants. Thus, Zion, which is a title given to the Jewish people, the land, the mount in Jerusalem and so on, is the sum of all Israel (ethnic, religious) and her land. She is a parched land, a people in need of redemption, and for her sake God will not keep silent. “And for the sake of Yerushalayim (Flood, downpour of Peace) I will not shut up”. The use of the proper noun Jerusalem is of great significance here. Not only will God not keep silent regarding the entire people of Israel (ethnic, religious) in her parched state, He will further more not shut up until she is redeemed and transformed into her future state in the midst of a flood of peace (Jerusalem). Once again, a city is the sum of its inhabitants, therefore, it is for the sake of the Jews of Jerusalem that HaShem will not shut up. “until her righteousness goes forth as brightness, and her salvation as a torch burning.” Her righteousness is purchased of God and not of herself, for God has said elsewhere that the righteousness of human beings is as used menstrual cloth (Isaiah 64:6). In fact, Israel’s Righteousness, like her Salvation (v.11), is a person. While it is true that the Hebrew text uses the general noun “shuatah” for salvation, it none the less sets up the personification of Salvation in verse 11, where the general noun is used and followed by the phrase “His reward is with Him”. Therefore, it is quite acceptable to understand the present verse as: “Her Righteousness (Yeshua) goes forth as brightness, and her Salvation (Yeshua) as a torch burning.” “As a burning torch” This brings to mind the lit torches of the watchmen on the walls that shone across the valleys surrounding the city of Jerusalem, and were at times taken by a watchman to help retrieve returning Jews in the darkness of the night. A watchman was not only responsible for warning of coming danger, he was also responsible for assuring that any Jews returning to the city were afforded light and safe passage through the gates and in behind the city walls. Thus the figurative meaning is profound. Salvation (Yeshua) Himself is the greatest of watchmen and His torch (saving work) is a light of both warning and deliverance that goes out from the walls and into the darkness of the world that surrounds God’s holy City and its people (the Jews). Ultimately the righteousness and salvation of Jerusalem will shine forth in fullness following the redemption of the entire remnant of ethnic, religious Israel (The Jewish people) [Romans 11:25-26], when the New Jerusalem will come down from the heavens and converge with the existing city (Heb. 11:22; Rev. 21). Isa 62:2 Vekora goyim And the nations shall see tzidkeich your righteousness, vechol-melachiym and all kings kevodeich your glory, vekora lach sheim chadash and you shall be called by a new name, asher piy which the mouth of HaShem (YHVH: Mercy) yikovenu shall pierce you with. “And the Gentiles shall see thy righteousness, and all kings thy glory: and they shall call thee by a new name, which the Word of the Lord shall declare.” -Targum Yonatan (2nd Century CE) The nations will see Yeshua, the righteousness of Israel (ethnic, religious) and the rulers of those nations will be in awe of His glory reflected in the redeemed people of Israel (Modern Jews being the unification of the tribes previously returned from exile to Judah). “You shall be called by a new name, which the mouth of HaShem (YHVH: Mercy) shall pierce you with” The imagery here denotes the application of a piece of bridal jewellery to the nose of the bride (Ezekiel 16:12; Genesis 24:22-31). Thus, the new name given to the people of Israel is symbolic of her position as bride of God. The giving of the new name also reflects the journey of Jacob and his wrestling with the man (Yeshua), God manifest (Gen. 32). This famous Torah account concludes with the renaming of Jacob (A Follower who struggles). Thus, through submitting to the man (God with us: Yeshua) Jacob is renamed (By that same One) Yisra-El (Overcomes in God). Therefore, the new name given to Israel, spoken by the mouth of HaShem, will reflect her redemption through His King Messiah Yeshua. Israel (ethnic, religious) will look upon the one Whom we have pierced and grieve as one mourns for an only son (Zech. 12:10). It is interesting to note that the Targum alludes to the Word (Davar: John 1) of the Lord as being the origin of the declaration of Israel’s (Jerusalem’s, Zion’s) new name. So what will the new name be? The truth is that there are numerous possibilities but no certainties. The new name will relate to the redeemed nature of the city of Jerusalem made one with the New Jerusalem, in which God Himself and the Lamb Yeshua will dwell and provide the city with light (Rev. 21:22-23). The last new name for Jerusalem mentioned in the Tanakh (OT) is found in Ezekiel. “It will be 18,000 cubits all around. From that day on, the name of the city will be: ‘YHVH Shammah Adonai Is There.’” -Ezekiel 48:35 Isa 62:3 Vehayiyt And it will come to pass that you will be ateret a crown tiferet of splendour beyad-YHVH in the hand of HaShem, utzeniyf meluchah and a royal diadem bechaf-Elohayich in the palm of your God. Israel (ethnic, religious) will be a crown revealing God’s glorious redemptive work and will be held by God’s mighty (hand) protection. Additionally she will be carefully cradled in the open palm of God’s hand as a treasured possession, protected and tenderly loved. Therefore, the themes of fierce protection and tender love are conveyed in the nuanced use of the Hebrew yad and chaf. The Hebrew tzeniyf is used of both the headdress of the high priest (Ex. 28:4; Zech. 3:5) and of the king (Ezk. 21:26). Therefore, the redemption of Israel’s calling as a nation of priests is rendered in figurative language. There is also a connection to the unification of the kingship and priesthood of Israel in our King Messiah Yeshua. Isa 62:4 Lo yei’ameir lach od You will not be spoken of any longer as azuvah forsaken; uleartzeich lo yei’ameir od neither will your land be spoken of any longer as being shemamah desolate: Kiy lach for you shall yikarei be called Cheftzi-vah (My delight is in her), uleartzeich and your land Be’ulah (Married one, possession, has a Husband); kiy-chafeitz YHVH for HaShem delights in you, ve’artzeich and your land shall tiba’eil be married (ruled over, have a Husband). Zion herself had complained that she had been forsaken by God: “But Zion said, HaShem has forsaken me, and Adonay has forgotten me.” -Isaiah 49:14 Earlier Isaiah prophecies the word of the Lord acknowledging that Israel has been left desolate as a result of her sin, and making a similar promise to that of the present verse: “Whereas you have been forsaken and hated, so that no man passed through you, I will make you an eternal excellency, a joy of many generations.” -Isaiah 60:15 “You will not be spoken of any longer as azuvah forsaken”. This is a reference to an estranged or divorced wife and is consistent with the bridal language used throughout chapters 61 and 62. “neither will your land be spoken of any longer as being shemamah desolate”. The land is personified here as a barren woman, no longer fruit bearing, desolate. “for you shall yikarei be called Cheftzi-vah (My delight is in her), uleartzeich and your land Be’ulah (Married one, possession, has a Husband)” Now the figurative language takes on a redemptive quality. The people once forsaken (divorced) is now called the delight of her husband, and the land once barren (desolate, fruitless) is now called a married woman. The role of the ancient Jewish groom and husband was to care for and provide for His bride, wife. Therefore, in the arms of a righteous husband a woman was highly valued, protected, delighted in, adored, given fruitful land and shelter for her progeny. How wicked our generation has become, that we should rob women of the very thing they desire most, to be cared for, protected, provided for and made fruitful. Instead our women spurn the roles of creation and our men take no responsibility for their depraved actions, resulting in the objectification of women and the demeaning of men and the rapid decay of western civilization. A society once founded on Biblical morality. If, as some conjecture, the king of Judah at this time was Manasseh, the use of the name Cheftzivah is a strong indictment against Manasseh’s evil choices given that He was born to a mother of the same name: “Manasseh was twelve years old when he began to reign; and he reigned fifty five years in Jerusalem: and his mother's name was Hephzibah.” -2 Kings 21:1 “For HaShem delights in you, and your land shall be married (ruled over, have a Husband).” We are reminded that at the time of this prophecy Israel’s behaviour was far from delightful, and yet HaShem saw her redeemed outside of time and space through the blood of His Son the King Messiah, Israel’s Salvation. Therefore, He delights in her redeemed future self, a bride made pure and dressed to adorn her Husband’s arm. Notice that the land of Israel is intrinsically connected to her redemption and marriage to HaShem. He has promised the land through Abraham and will bring the full bride price to the wedding feast. Redeemed Israel (ethnic, religious) will inhabit the new land, transformed through the vicarious work of the King Messiah. Isa 62:5 Kiy For yival bachur as a young man marries betulah a virgin, yivaluch banayich so shall your sons marry you; umesos and rejoicing chatan as the bridegroom -kalah over the bride, yasiys alayich Elohayich so shall your God rejoice over you. The meaning is that of devotion in the first love of youth. The sons of Redeemed Israel will so delight in being part of the people of Israel that they will be like excited grooms pursuing their brides. Likewise, God Himself will rejoice over Israel (ethnic, religious) as a Groom over His bride. This language is reminiscent of but not the same as that of Revelation 21:2; 22:17 where the New Jerusalem is called the bride of Messiah. A city is the sum of its inhabitants and the sum of the inhabitants of the New Jerusalem will include goyim as well as Jews. However, the present verse specifically refers to ethnic, religious Jews redeemed through Messiah, and the location, while it includes Jerusalem, is none the less the entire land of Israel promised and delivered to Israel (ethnic, religious, chosen). Isa 62:6 Al-chomotayich Upon your walls Yerushalayim, hifkadtiy I have set shomeriym guardians (watchmen); kol-hayom all day ve’kol-halaylah and all night tamid perpetually lo yecheshu they shall never be silent: hamazkiriym the remembrances et YHVH of HaShem (Mercy) al-domiy lachem don’t you cease! “Upon your walls Yerushalayim I have set shomeriym guardians (watchmen)” The speaker is HaShem, He alone is qualified to appoint perpetual guardians on the walls of Jerusalem. The use of the Hebrew shomeriym guardians from shomer guard, (keep), illuminates the role of watchman. A watchman of the walls of Jerusalem was by necessity a Jew, a sabra (born of the land) and was appointed by the head watchman under the ruler of the city guard and ultimately at the order of the king of Judah (Israel). A Gentile could not perform this role because a Gentile does not have a blood connection to the people and the land, nor does he (generally and contextually speaking) have a connection to the God of Israel (except through Messiah) and is therefore more likely to flee at the slightest sign of trouble. “All day and all night perpetually they shall never be silent: the remembrances of HaShem (Mercy) don’t you cease observing them!” These particular watchmen are appointed in every generation: they never fail to warn the city of coming danger, nor do these watchmen ever forsake the remembrances of HaShem (Shabbaot, moedim Festivals, regaliym and Temple service of worship). Therefore, these are watchmen over both the physical and spiritual well-being of Israel (ethnic, religious). They are not silent when the people prosper (day), nor do they fail to warn the people when they pursue evil (night). Like HaShem Who chose them they are always working (John 5:17). The word shomer is used to refer to many religious obligations in Judaism. We are to shomer Shabbat, guard or keep the Shabbat. We practice shomer Torah, the keeping or guarding of the Torah and so on. The watchmen being referred to here are not only looking out for coming trouble, they are also tasked with thwarting the trouble which results from the sin of the people. They do this through the maintaining of the Instruction (Torah) of HaShem, in worship, observances, remembrance of His mighty deeds and vigilant purity. A watchman is responsible for proclaiming the Word of HaShem in every generation. In fact, Isaiah is one such watchman and the prophets of Israel are his co-workers. However, the watchman is not responsible for the response of the people. Their choice for or against God is their own. “Do not be as your fathers, unto whom the former prophets cried, saying, ‘Thus says Adonai of hosts, “Return you now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, says Adonai.’” -Zechariah 1:4 The watchmen that succeeded the time of captivity in Babylon were: “Haggai, Zechariah, and Malachi. Haggai stands upon the walls of Jerusalem, and proclaims the glory of the second temple as surpassing that of the first. Zechariah points from Joshua and Zerubbabel onwards to the sprout of the Lord, who is priest and prince in one person, and builds the true temple of God. Malachi predicts the coming of the Lord to His temple, and the rising of the Sun of righteousness. Under the eyes of these prophets the city of God rose up again, and they stand upon its pinnacles, and look thence into the glorious future that awaits it, and hasten its approach through the word of their testimony. Such prophets, who carry the good of their people day and night upon their anxious praying hearts, does Jehovah give to the Jerusalem after the captivity, which is one in the prophet's view with the Jerusalem of the last days.” -Keil & Delitzsch These watchmen are the righteous counterparts of the previously mentioned unrighteous watchmen: “His watchmen are blind, they are all without knowledge; they are all dumb dogs, they cannot bark; dreaming, lying down, loving to slumber.” -Isaiah 56:10 Isa 62:7 Ve’al titenu domiy and give Him no rest, lo ad yechonein till He establishes, ve’al yasiym and till He makes et-Yerushalayim tehilah a praise ba’aretz in the land. It is m Who the prophets are to give no rest. He has instructed them to be advocates in the likeness of His Son the King Messiah, the greatest of advocates. What awesome hope for Israel (ethnic, religious) and for all the earth. For the watchmen of God will not stop crying out to Him until He establishes the city of His glory, the city where Peace Himself brings a flood of wholeness, well-being and eternal peace. The capital city of the Jewish people and the location of the eternal Jerusalem which comes down from the heavens. All the land of Israel, meaning all her tribes collectively will look to their capital and hear her praises as a result of the redemptive work of the King Messiah. “But Yeshua answered them, ‘My Father has been working until now [He has never ceased working], and I too am working.’” – John 5:17 Isa 62:8 Nishba YHVH HaShem (Mercy) has sworn biymiyno by his right hand, uvizroa uzi and by the arm of His strength, im-etein Surely I will no longer give et-deganeich your wheat to be od again ma’achal food leoyevayich for your enemies; ve’im-yishtu veneiy-neichar and sons of strangers shall not drink tiyrosheich your new wine, yaga’at bo for which you have laboured: Make no mistake, the context makes Israel the recipient of this promise (not the Church). HaShem has sworn that never again will foreign nations steal the harvest and posterity of the Jewish people. We will no longer labour in vain. Therefore, Iben Ezra is right in saying: “This verse also proves clearly, that this prophecy refers to the time yet to come; for the Lord hath sworn, that is, has made an unconditional decree. By His right hand. By His might, which is everlasting. The right hand is mentioned here to indicate His power of preventing enemies despoiling the Israelites of their corn, etc.” The doubling of the right hand and strong arm firmly establishes this promise. Isa 62:9 Kiy For me’asfayv they that have gathered it yocheluhu shall eat it, vehillu and praise et HaShem (YHVH: Mercy); umekabetzayv and they that have gathered it yishtuhu shall drink it bechatzrot in the courts kodshiy of My sanctuary. The food gathered and eaten in the courts of the Temple refers to festival foods and the ritual offerings of the Temple cult along with the tithes for the Levites etc. rather than to all the food gathered (Deut. 14:22-27, 29). The connecting of the harvest to the Temple worship shows a link between spiritual renewal and agricultural prosperity. Isa 62:10 Ivru ivru Go through, go through basheariym in the gates; panu clear you derech a way ha’am for the tribe; solu solu lift up, lift up hamsilah the highway; sakelu throw stones; mei’even from the stone hariymu the raising up neis of a sign (a miracle. A banner) al-ha’amiym upon the tribes. This is interpreted by some to refer to the gates of Israel’s captivity but seems more likely to refer to the clearing of a way into the gates of the city of Jerusalem upon the return of the exiles via the highway that is to be built up as prophesied previously: “And there shall be a highway for the remnant of His people, that shall remain, from Assyria; like as there was for Israel in the day that he came up out of the land of Egypt.” -Isaiah 11:16 “And a highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for: the wayfaring men, yes, fools shall not go about on it.” -Isaiah 35:8 “The voice of one that cries, ‘Prepare you in the wilderness the way of Adonay; make level in the desert a highway for our God.’” -Isaiah 40:3 “And I will make all My mountains a way, and My highways shall be exalted.” -Isaiah 49:11 “And He will say, ‘Cast you up, cast you up, prepare the way, take up the stumbling-block out of the way of My people.’” -Isaiah 57:14 “mei’even from the stone hariymu the raising up neis of a sign (a miracle. A banner) al-ha’amiym upon the tribes.” This miraculous sign (neis) will be raised up from the stone (even) as a means of drawing the tribes of Israel in returning to Hashem. The Hebrew amiym is poorly translated by those who render “peoples”. In this context it clearly refers to the tribes of Israel as distinct from the goyim, or else why does it not say goyim? This sign is of course the Messiah Himself, lifted up on the cross for all to see, and, He being the foundation, corner, and cap stone (Ha-even) [as well as the stone on which one is broken and under which the other is crushed], is both the One through Whom all things are created (John 1; Colossians 1: Jewish tradition also teaches that the universe was created through the stone [Ha-even] on the Temple mount [Moriah] in Jerusalem), and the firstborn from the dead, the Salvation of Israel and the hope of the nations. Note the distinction in the following verses regarding the goyim (nations) and the amiym (tribes), Israel, Judah. It is not to say that the sign is only for the tribes of Israel but rather that the sign of Messiah has a unique instantaneous national redemptive outcome with regard to Israel (Romans 11:25-26). Whereas it brings the nations in their fullness over a predetermined period of time prior to the great salvation (through Yeshua the King Messiah) of the entire remnant of the Jewish people. “He will raise a sign la-goyim for the nations and will assemble the banished of Israel, and gather the dispersed of Judah from the four corners of the land.” -Isaiah 11:12 “Thus says the Lord YHVH: ‘Behold, I will lift up My hand to the goyim nations, and raise My sign to the amiym tribes; and they shall bring your sons in their arms, and your daughters shall be carried on their shoulders.” -Isaiah 49:22 Isa 62:11 Hineih Behold, now, pay attention! HaShem (YHVH: Mercy) hishmiya el-ketzeh has demanded that the extremity of ha’aretz the land hear, imru Say you lebat-Tziyon to the daughter of Zion, Hineih Behold, now, pay attention, yisheich your salvation ba comes; Hineih Behold, now, pay attention, secharo His reward ito is with Him, ufeulato and His recompense (repayment) lefanayv is before His face. As always the use of Hineih is a call to attention. HaShem demands that all the tribes of Israel hear and take note. Even to the very extremity of the land of Israel. How do we know that the land of Israel is meant and not the earth entirely? Because the message is to the daughter of Zion, and the closest previous subject is the tribes of Israel. The daughter of Zion is now called to pay attention. “yisheich your salvation ba comes”… “Hineih Behold, now, pay attention, secharo His reward ito is with Him, ufeulato and His recompense (reward) lefanayv is before His face.” Zion’s Salvation is a Him. Therefore, yeshuah the noun is revealed as Yeshua the Person, some 700 years before the entry into time and space of the King Messiah Yeshua. Yeshua (Salvation) comes to Zion with reward for the repentant and recompense for the wicked. Therefore, this speaks of His second coming. Isa 62:12 Vekareu And they shall call them am-hakodesh The holy tribe, geuleiy redeemed of Hashem (YHVH: Mercy): veloch and you Yikarei derushah shall be called Sought out, iyr lo ne’ezavah a city not forsaken. “They” are those who look on and see the redemption of the entire remnant of Israel (ethnic, religious) at the end of the age. They will call them “The Holy Tribe”, “Redeemed of YHVH”, and Jerusalem (that is the New Jerusalem) will be called “Sought Out”, “A City Not Forsaken”! “It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it,” -Isaiah 2:2 “In that day the branch of the LORD shall be beautiful and glorious, and the fruit of the land shall be the pride and honour of the survivors of Israel. And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. Then the LORD will create over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a canopy. There will be a booth for shade by day from the heat, and for a refuge and a shelter from the storm and rain.” -Isaiah 4:2-6 Copyright Yaakov Brown 2019 The garment of praise is not, as some foolishly suggest, a mechanism for deliverance, rather it is the garment that clothes us after we are delivered. The praises of men toward God do not deliver, to the contrary, Messiah is the deliverer and praise is the fruit of lips that have been. Introduction:
Isaiah 60 speaks of the redemption, restoration, increase and illumination of Israel through her Moshieich (Savior), God (YHVH) Himself, both Sender (Elohiym) and Sent (Imanu-El, Yeshua), the Redeemer of Israel. Now, in short, Isaiah 61 reveals both the Person and the outworking of Israel’s Salvation. For many of our rabbis and for some liberal Christian scholars there may be some debate as to who is speaking in the opening verses of Isaiah 61. The most common suggestion being that Isaiah himself is the speaker. However, for the true follower of Yeshua (Jesus) the King Messiah, there can be no doubt as to Who the speaker is. Reading in His boyhood synagogue in Nazareth Yeshua reads the words of Isaiah 61:1-3 and claims that they are fulfilled in Him (Luke 4:14:28). This is of great significance to the Jewish reader who is familiar with the idea of a Torah cycle and the Haf-Tarah (Literally “completion of the Torah”, a portion selected from the prophets and writings) readings that correspond to specific Torah passages. An early tradition of making commentary on both portions developed in the first century and is still present in the rabbinical practice of today. This commentary following the Torah and Haf-Tarah readings is known as a Davar Torah (Word of the Torah), and makes a cohesive illumination of the theme that the two portions share in common. It is interesting to note that in the first century CE/AD, the Word (Davar: John 1) of God Himself shared a Davar Torah following His reading of the passage we are now examining. During the time of Yeshua (1 Century AD/CE) the Torah cycle was read over a three-year (triennial) period and included many Haf-Tarah readings that have since been discarded to make way for the yearly Torah cycle of modern rabbinic Judaism which had been developed by the rabbis in the Babylonian diaspora, while the more ancient triennial tradition continued to be used in Israel, Egypt and northern Africa until the annual cycle became universal in approximately 1100 CE/AD following the destruction of the Temple in 70 AD/CE and the subsequent need for Judaism to reinvent itself due to an inability to perform the rites of the Temple sacrificial system prescribed in the Torah. While there are some similarities between the two Torah cycle traditions there are also many major differences. The later annual Torah cycle has clearly been derived from the earlier triennial tradition, however the Haf-Tarah portions are completely different. In the more modern annual rabbinical tradition, largely but not solely due to history and dispersion, the assigned readings from the Prophets focus on Israel’s past, connecting the events in the Torah with other historical accounts in Scripture. However, in the more ancient triennial tradition, the Haf-Tarah readings were often focused on the future redemption of Israel and the reign of the King Messiah. Therefore, the emphasis of the Haf-Tarah readings during the time of Yeshua’s ministry on earth (first Century CE) was on the coming deliverance of Israel and on the King Messiah and His reign. It is thought by scholars that the triennial reading tradition was still developing in the first century CE/AD. However, this cannot be known for certain. Some believe that during that period, it was up to the one chosen for the aliyah (going up, as a reader of the scrolls) to choose the prophetic passage he would read (women were not permitted to read publicly in this historical context). We may deduce from the 3rd century lists compiled by scholars [Charles Perrot, p 137-159, in Mikra (Compendia Rerum Iudiacarum ad Novum Testamentum), (Van Gorcum) 1988)], that the Haf-Tarah passage often began by reiterating the phrasing or the theme of the words read from the Torah portion (a “gezerah shavah“ [The gezerah shavah ("Similar laws, similar verdicts") is the second rule of Hillel and of Rabbi Ishmael in Talmudic hermeneutics]). This would be followed by what is known today as the Davar Torah (Word of the Torah), which, as I explained previously, is a short sermon expounding the theme of the Torah and Haf-Tarah portions. Thus, the reader would make an oral commentary on the Torah and end with a promise of God’s coming redemption. For example, when Genesis 1 was read, the traditional triennial Haf-Tarah was Isaiah 65:17-25: “For behold, I create new heavens and a new earth; And the former shall not be remembered or [a]come to mind… ‘The wolf and the lamb shall feed together, The lion shall eat straw like the ox, And dust shall be the serpent’s food. They shall not hurt nor destroy in all My holy mountain,’ Says the Lord.” -Isaiah 65:17, 25 (NKJV) We note that the Haf-Tarah passage begins by echoing the theme of Genesis 1:1, “In the beginning God created the heavens and the earth,” and then ends with a promise of the New Creation. Therefore, it is very likely that as the ancient Jews meditated on the mighty acts of redemption God had performed for Israel in the past, they were also looking ahead to the future redemption God had promised through His prophets. On the other hand (and without contradicting the aforementioned practice), it is quite possible, that the triennial readings had developed into a semi-standardized cycle, which means that Yeshua needed to be at the synagogue in Natzaret (Nazareth, Yeshua’s home town) at the right point in the Torah cycle and be invited to make aliyah (going up) to the bimah (pulpit) to read the Haf-Tarah portion (This was not a given, because the Jewish community of Yeshua’s childhood synagogue may have had an order of aliyot). Of course, it is most likely that being a member of His home town synagogue He was familiar with the aliyot protocol and intentionally made sure to be at the shul on the Shabbat assigned to Him for aliyot. If, as some suggest, Yeshua simply chose a Haf-Tarah portion, we may still ask, “To what Torah portion might it have related?” It’s difficult to know which Torah portion Isaiah 61 might have correlated to, however, the most trustworthy 3rd to 7th Century CE/AD listing of the triennial readings compiled by scholars [Charles Perrot, p 137-159, in Mikra (Compendia Rerum Iudiacarum ad Novum Testamentum), (Van Gorcum) 1988)] suggest that Isaiah 61:1-3 was read as one of the parts of the Haf-Tarah portion for Genesis 28 – 29:31 (The other part being 1 Samuel 1:2), and Isaiah 61:1-9 was read following Isaiah 43:1-21 as the Haf-Tarah portion for Genesis 33:1 – 35:9. Based on the aforementioned triennial listings the Torah portion prior to Yeshua’s reading of Isaiah 61:1-2 would have either concerned the now famous story of Jacob’s ladder (a figure of the Messiah), ending with the opening of Leah’s womb: “Now Adonai saw that Leah was unloved, so he opened her womb;” -Genesis 29:31 Or, the portion concerning Jacob’s reconciliation to Esau, the rape of Dinah and Jacobs return to Bethel and to Paddan-aram, ending with the words: “God appeared to Jacob again, after he returned from Paddan-aram, and He blessed him.” -Genesis 35:9 The former seems the more likely candidate because it relates thematically to the revelation of the figure for Messiah (Jacob’s ladder) and the good news being proclaimed to the humble (poor of spirit), a barren Leah, a matriarch of Israel. While we can gain some interesting insights based on these possibilities, we cannot solidify our understanding beyond conjecture. What we know for certain is that Yeshua read Isaiah 61:1-2 and said that it had been fully filled in the ears of those who heard Him read it as a prophetic reference to Himself, the Servant Redeemer of God sent to set Israel free both physically and spiritually, stood in His boyhood synagogue and read the words He authored through the prophet Isaiah some 730 years prior to being born into time and space. “14 Yeshua returned in the power of the Ruach to the Galilee, and news about Him went out through all the surrounding region. 15 He taught in their synagogues, and everyone was praising Him. 16 And He came to Natzeret, where He had been raised. As was His custom, He went into the synagogue on Shabbat, and He got up to read. 17 When the scroll of the prophet Isaiah was handed to Him, He unrolled the scroll and found the place where it was written, 18 “The Ruach Adonai is on me, because He has anointed me to proclaim Good News to the poor. He has sent me[f] to proclaim release to the captives and recovery of sight to the blind, to set free the oppressed, 19 and to proclaim the year of Adonai’s favor.”[g] 20 He closed the scroll, gave it back to the attendant, and sat down. All eyes in the synagogue were focused on Him. 21 Then He began to tell them, “Today this Scripture has been fulfilled in your ears.”22 All were speaking well of Him and marveling at the gracious words coming out of His mouth. And they were saying, “Isn’t this the son of Joseph?”23 But He said to them, “Doubtless you will say to Me this proverb, ‘Doctor, heal yourself!’ and ‘What we have heard was done at Capernaum, do as much here also in your hometown.’”24 But He said, “Truly, I tell you, ‘No prophet is accepted in his own hometown.’ 25 But with all truthfulness I say to you, that there were many widows in Israel in the days of Elijah, when heaven was closed for three and a half years and there came a great famine over all the land. 26 Elijah was not sent to any of them, but only to Zarephath in the land of Sidon, to a widowed woman. [h] 27 There were many with tzara’at in Israel in the time of Elisha the prophet, and none of them were purified apart from Naaman the Syrian.”[i]28 Now all in the synagogue were filled with rage upon hearing these things. 29 Rising up, they drove Him out of the town and brought Him as far as the edge of the mountain on which their city had been built, in order to throw Him off the cliff. 30 But passing through the middle of them, He went on His way.” -Luke 4:14-28 (TLV) We must also remember that Yeshua was prophesied as a netzer branch (the root for the noun Natzaret) by the prophet Isaiah: “And he went and lived in a city called Natzeret,[a] to fulfill what was spoken through the prophets, that Yeshua shall be called a Natzrati.” -Matthew 22:23 (TLV) “Then a shoot will come forth out of the stem of Jesse, and a branch will bear fruit out of His roots.” -Isaiah 11:1 (TLV) Isa 61:1 Ruach The Spirit Adonay of the Lord (Master) HaShem (YHVH: Mercy) is alay upon me; ya’an because mashach HaShem (YHVH) otiy the LORD has anointed me le’vaseir to bear good news anaviym to the poor, meek, humble, afflicted; shelachaniy he has sent me lachavosh to bind up (bandage, govern) lenishbereiy-leiv the heart broken into pieces, likro to proclaim lishvuyim to the captives deror flowing liberty, vela’asuriym and to the those bound (in prison) pekach-koach a wide opening; While Isaiah is prophesying these words by the Spirit of God, he cannot be the subject of them. The speaker uses language related to priesthood and kingship (anointed) and proclaims a work of HaShem that is beyond the means and application of any normal human being. No prophet of Israel ever spoke this way of himself, however, many spoke in these terms concerning HaShem. Therefore, the speaker can be none other than God with us (Imanu-El, Yeshua), the Servant of God spoken of in the previous chapters of Isaiah’s scroll (Isa.42:1; 50:4-5). Isaiah was not capable of binding up the broken hearts of Israel, nor is any man: only God Himself could do that, and through His death and resurrection the King Messiah Yeshua has done and continues to do that very thing for all who receive Him. In fact, Isaiah prophecies concerning the Servant King Messiah saying: “And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit. And the Spirit of Adonai shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Adonai.” -Isaiah 11:1-2 Therefore, the Spirit of the Lord is to rest upon the Servant King Messiah, Who is of the lineage of Jesse. Isaiah is of Judah but not of the lineage of Jesse, thus, he does not qualify as the speaker of the opening words of Isaiah 61 based on the pretext of Isaiah 11:1-2. The Hebrew mashach (anointed) is the root from which we derive the Hebrew Mashiach (anointed one). While it can refer to any anointed one, it here refers specifically to the King Messiah, as He Himself testifies (Luke 4:14-28). “le’vaseir to bear good news anaviym to the poor, meek, humble, afflicted” The best reading of anaviym in this context is “humble” or “poor of spirit”, “contrite” (Matt. 5:3). “shelachaniy he has sent me lachavosh to bind up (bandage, govern) lenishbereiy-leiv the heart broken into pieces,” We note that the anointed One will bandage and bind up broken hearts, a physical impossibility, making the language figurative. Thus, the subsequent captivity is also symbolic of something that keeps the inner person captive. “likro to proclaim lishvuyim to the captives deror flowing liberty, vela’asuriym and to the those bound (in prison) pekach-koach a wide opening;” While it is true that this has immediate significance regarding the historical captivities of Israel, it is none the less a proclamation of freedom from spiritual imprisonment, Israel’s, and humanity’s captivity to sin and its resulting death. This is consistent with the prior allusion to humble (repentant) ones and broken hearted ones. More importantly, it is made clear by Messiah Himself when He proclaims this same liberty to the members of His childhood synagogue in Nazareth. In another sense “captivity” is a reference to the nation and “bondage” to the ties that bind the individual member of the nation. “And He opened His mouth and began to teach them, saying, 3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4 “Blessed are those who mourn, for they shall be comforted. 5 “Blessed are the meek, for they shall inherit the earth. 6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. 7 “Blessed are the merciful, for they shall be shown mercy. 8 “Blessed are the pure in heart, for they shall see God. 9 “Blessed are the peacemakers, for they shall be called sons of God. 10 “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. 11 “Blessed are you when people revile you and persecute you and say all kinds of evil against you falsely, on account of Me. 12 Rejoice and be glad, for your reward in heaven is great! For in the same way they persecuted the prophets who were before you.” -Matthew 5:2-12 (TLV) Isa 61:2 Likro to proclaim shenat-ratzin a year acceptable la’YHVH to HaShem (Mercy), veyom and a day of nakam vengeance leiloheiynu of our God; lenacheim to comfort (console) kol-aveiliym all who are in mourning; “for in my wrath I struck you, but in my acceptance I have had mercy on you.” -Isaiah 60:10 It is important to note that there is a reversal in order of acceptance and vengeance (wrath being the enacting of vengeance). In the present verse the acceptable year refers to the time frame of repentant Israel’s (and humanity’s) redemption. This of course is alluded to by Yeshua in Luke 4: He was beginning with Israel and would continue with her even into the olam haba (world to come). This is followed by the day of God’s vengeance. In Hebrew Yom Ha-Din (Day of the Judgement). This vengeance will be meted out against sin and death and against Satan and his minions, along with all who have refused God’s grace. Notice that the acceptance of God is offered over a lengthy span (year) while His vengeance is just and brief (a day). The speaker (Servant King Messiah) uses inclusive language, acknowledging that He is of the people of Israel (ethnic, religious), saying, “Our God”. He has come to comfort the persecuted, wandering, tormented and previously, seemingly abandoned people of Israel who sit in mourning with ashes on their heads awaiting the redemption of Adonai. Isa 61:3 Lasum to appoint (place, set) la’aveileiy to those that mourn, Tziyon Zion (Parched land), lateit to give lahem to them pe’eir an ornamental headdress tachat instead of eifer ashes, shemen oil sason of joy tachat instead of eivel mourning, ma’ateih a garment tehilah of praise tachat instead of ruach a spirit keihah of fainting (dullness, dimness, colourless, darkness); ve’kora lahem and they will be called eiyleiy rams (figuratively: trees) of ha-tzedek the righteous One, mata a planting of HaShem (YHVH: Mercy), lehitpaeir to His glorification, adornment and beauty. “to appoint (place, set) la’aveileiy to those that mourn, Tziyon Zion (Parched land)” The anointed One is appointed by God to comfort the mourners of Zion (Israel, ethnic, religious). “to give lahem to them pe’eir an ornamental headdress tachat instead of eifer ashes” The Hebrew pe’eir (headdress) is also used in verse 10 and is a reference to the ancient Jewish wedding custom of a bride wearing an ornamented headdress in anticipation of receiving her husband. This custom was abandoned by many Jews following the destruction of the Temple at which time traditions remembering that destruction were added to the Jewish wedding ceremony, such as the breaking of the glass etc. However, many Mizrachiym (eastern Jews from Iran, Iraq) still practice this ancient bridal tradition today, donning exotic bejewelled headdress for the wedding ceremony. The ashes here are of course the ashes of mourning rubbed on the head of the mourner, blackening the hair and skin and removing all sheen and glory from the person who mourns. In the case of women, because their hair is their glory (1 Cor. 11:3-16), the desecration of it was their shame and the redemption of it became their joy. “shemen oil sason of joy tachat instead of eivel mourning, ma’ateih” The Anointed One has been appointed to anoint others with oil (The Spirit). In fact, He will deliver those who mourn and give them the oil of His Spirit and of joy in the place of their mourning. There mourning having been a result of their sin and their joy the fruit of their deliverance through the Servant King Messiah. “a garment tehilah of praise tachat instead of ruach a spirit keihah of fainting (dullness, dimness, colourless, darkness)” The Hebrew keihah while it could be considered representative of heaviness, depression etc. also carries the idea of fainting caused by an inability or choosing not to see. The body made colourless, fainting into darkness is used as a figure for the failing spirit of the sin affected human being. It is from this state that the Anointed One delivers a person and clothes that person with a garment of praise. The garment of praise is not, as some foolishly suggest, a mechanism for deliverance, rather it is the garment that clothes us after we are delivered. The praises of men toward God do not deliver, to the contrary, Messiah is the deliverer and praise is the fruit of lips that have been delivered. Therefore, the garment of praise of the present verse is intrinsically linked to the garment of salvation of verse 10. “and they will be called eiyleiy rams (figuratively: trees) of ha-tzedek the righteousness One, mata a planting of HaShem (YHVH: Mercy), lehitpaeir to His glorification, adornment and beauty.” Those who mourn in Zion will be called “Strong trees of the Righteous One”, in other words, “Followers of the Anointed King Messiah”, having been predestined, a planting of YHVH, for the purpose of glorifying and adorning Him as Husband to Israel. "That He might be glorified" -Isaiah 61:3c Not that we might be delivered, rather, that in His deliverance of us, He might be glorified. Isa 61:4 Uvanu And they shall build, establish, cause to continue, charevot olam the ancient ruins, shomemot desolations, yekomeimu they shall raise up vechideshu and repair, renew, make new, chorev dry (drought ridden) shomemot desolations (desolate and abandoned cities), of dor va’dor generation upon generation (many generations). The children of Israel will return and rebuild the ancient ruins of Israel’s cities, especially the city of Zion, Jerusalem. This of course had an historical fulfilment following Israel’s return from Babylon, and more recently in the return of Jews from all over the world to the modern state of Israel. But as is so often the case, it is yet to be truly and fully filled. We note that “they shall raise up and renew the dry abandoned places of many generations”. This is an allusion to the redemptive power of the Anointed One, Who is the goal of the Torah (given at Chorev) [Romans 10:4]. Ha-Chorev (Horeb) is the place of the giving of the Torah. It is also known as Har Ha-Elohiym (The Mountain of the Lord), and is of course synonymous with Har Siynay (Sinai) Isa 61:5 Ve’amedu And standing, zariym strangers (estranged ones) verau will tend (graze) tzonchem your flocks, u’veneiy neichar and the sons of foreigners ikareiychem will be your plowmen vechoremeiychem and your vine-dressers. This is similar to the words of Isaiah 60:10, and refers to the fact that Gentiles who have come to faith in Messiah Yeshua will work together in harmony with the ethnic, religious children of Israel the Jews. This stands as a warning to those Christians who resist God’s continued purposes for Israel. Those who claim to be Christ followers but are actively resisting the people of Israel are living in direct contradiction to the role given to redeemed Gentiles, and therefore, prove themselves to be unredeemed. Isa 61:6 Ve’atem And you (plural) Kohaneiy priests of HaShem (YHVH: Mercy) tikarei’u will be called; meshareteiy ministers (servants) Eloheiynu of our God yei’ameir they will call lachem you: cheiyl the wealth, strength goyim of the nations’ tocheilu you shall eat, uvichvodam and in their glory tityamaru you will boast (change places). “And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” -Exodus 19:6 (NKJV) As a result of the Gentiles provoking of the Jewish people to Jealousy over the Jewish Messiah Yeshua (Rom. 10:19; 11:11, 14), Those Jews who have not already received Him will turn in repentance and come into the role they were always intended for as ministers and priests to the nations. The expression “our God” once again reveals the Jewish identity of the Anointed one. It may also be taken to illuminate the unity that will develop between Jew and Gentile through Messiah. The term meshareteiy ministers (servants) refers to servants of higher function and affirms the role of Israel as humble spiritual servant to the nations. Isa 61:7 Tachat Instead of bashetechem your shame mishneh double; uchelimah and instead of confusion, disgrace, dishonour, yaronu they shall overcome chelkam in their portion (territory): lachein therefore, be’artzam in their land mishneh double yirashu they shall possess; simchat olam joy everlasting tiheyeh lahem has come to them. Once put to shame because of her sin and removed from her land, now Israel would receive double honour (the doubling of things denotes that they are firmly established), and in place of her disgraceful captivity she would return to her land and receive her allotted portion in full, according to the covenant cut with Abraham for the land of Israel. This refers to the end of the age and the olam haba (world to come) because Israel’s possession of the promised land is here said to be everlasting. Notice that the joy has come to them (Israel, ethnic, religious). Israel cannot find joy through her own actions, but joy will find her through the vicarious sacrifice of her King Messiah Yeshua. Isa 61:8 Kiy For Aniy I, HaShem (YHVH: Mercy), oheiv love mishpat justice, sonei I hate gazeil robbery be’olah with a burnt offering (ascent); venatatiy and I will give fe’ulatam them their recompense be’emet in truth, u’veriyt a covenant olam everlasting echrot I will cut lahem with them. The Septuagint reads “I hate robbery with iniquity”, but the Masoretic text better fits with the theme of Israel’s syncretised sacrifices which were alluded to in the earlier chapters of the latter part of Isaiah (ex. Isa.58). Therefore, the Masoretic Hebrew reading “I hate gazeil robbery be’olah with a burnt offering (ascent)” better conveys the message that HaShem detests hypocrisy above almost all other forms of human sin. We note that during His earthly ministry it was hypocrisy that Yeshua most often railed against (Matt. 6:2-16; 15:7; 22:18; 23:13-15; 23:23-29; Mark 7:6; Luke 12:56; 13:15). Up to this point the Anointed One has been identifying with Israel (“Our God”), now He speaks against Israel’s captors and enemies saying “them”, who He will repay for the evil they have committed against His people. But with Israel He will make an everlasting covenant through His own shed blood. Isa 61:9 Venodah bagoyim And known among the nations zaram will be their seed, vetze’etza’eiyhem and their offspring betoch in the midst ha’amiym of the tribes; kol-ro’eiyhem all who see them yakirum will recognize, acknowledge, and respect them, kiy because hem they zera are the seed beirach blessed by Hashem (YHVH: Mercy). “Their seed” refers to the closest previous subject Israel (ethnic, religious). Therefore, from this point on “them” in the midst of the tribes or nations are Israel (ethnic, religious). Notice that the Jewish people (Israel) will be known among the nations, not because of their own merit but because “they are the seed blessed by YHVH”! Isa 61:10 Sos Exult asiys exulting ba’YHVH in Hashem (Mercy), tageil be joyful nafshiy my soul (entire being) beilohay in my God; kiy because hilbiysaniy he has clothed me bigdeiy-yesa with the garments of salvation, me’iyl a robe tzedakah of righteousness ye’ataniy he has covered me with, kechatan like a bridegroom yechahein acting as priest pe’eir with headdress, vechakalah and a bride ta’deh adorned (advancing) cheileyah with furniture (with vessels, utensils). “Jerusalem shall say, I will greatly rejoice in the Word of the Lord, my soul shall be joyful in the salvation of my God; for He hath clothed me with the garments of salvation, He hath covered me with the upper garment of righteousness, like a bridegroom who is happy in his bride- chamber, and like the high priest who decketh himself with his robes, and like a bride who is adorned with her jewels.” -Targum Yonatan (2nd Century CE) The Targum’s phrasing lends itself to be understood in the same way that Yochanan (John) understands Yeshua (Salvation) as the Davar (Word, essence) through Whom all is created. Therefore, we Messiah followers might read the Targum this way: “City where Peace pours down and floods, you will say, ‘I will greatly rejoice in Yeshua Who is of YHVH (Mercy), my entire being will be joyful in the Yeshua (Salvation) of my Elohim (God, Judge); for He has clothed me with the garments of Yeshua (Salvation)…” In response to the words of the Anointed One the prophet now speaks on behalf of all Israel. He exults exceedingly in Hashem and instructs his own soul to be joyful in his God because he understands that both he and all of future redeemed Israel will become like a bride anew, clothed with the garments of salvation (provided by the Saviour). As a result of the work of the Anointed one the prophet and his people will be robed in the righteousness of God with the Anointed One acting as her High Priest. Israel will wear the ancient headdress of the Jewish bride who awaits her Groom, holding her gifts and the vessels of worship in anticipation of her Kingly High Priest Yeshua. Isa 61:11 Kiy For cha’aretz as the land totziy tzimchah brings forth its sprout, u’cheganah and as the garden (orchard) zeru’eiha tatzmiyach causes the things that are sown in it to spring forth; kein yes, Adonay the Lord Hashem (YHVH: Mercy) yatzmiach tzedakah will cause righteousness to spring forth utehilah and praise neged conspicuously in front of kol-ha-goyim all the nations. The righteousness of God will be made manifest in Israel (both the people and the land) to such a profound degree that it will seem as natural and abundant as the seasonal sprouting of vegetation from the earth and the rich harvest of a well-tended garden. Israel’s redemption in Hashem through Yeshua the King Messiah will be conspicuous to all the nations. “For as the rain comes down, and the snow from heaven, And do not return there, But water the earth, And make it bring forth and bud, That it may give seed to the sower And bread to the eater, 11 So shall My word be that goes forth from My mouth; It shall not return to Me [a]void, But it shall accomplish what I please, And it shall prosper in the thing for which I sent it. 12 “For you shall go out with joy, And be led out with peace; The mountains and the hills Shall break forth into singing before you, And all the trees of the field shall clap their hands.” -Isaiah 55:10-12 (NKJV) © 2019 Yaakov Brown The created darkness is banished by the pre-existent (uncreated) light (of God), Who is God with us the King Messiah and Light of the world. Isa 60:1 Kumiy Get up (arising), Oriy shine; kiy va oreich for your light is come, uchevod and the glory of HaShem (YHVH: Mercy) alayich upon you zarach rises, breaks out.
“Arise, shine, Jerusalem, for the time of thy redemption is come, and the glory of the Lord is revealed upon thee.” -Targum Yonatan (2nd Century CE) This is being spoken to “Jacob” (59:20-21), who is the closest preceding subject. To Jacob’s seed (59:21) generationally, meaning always spoken to Jacob’s seed. That is, to the ethnic, religious, empirical children of Israel, the Jews. “For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: perpetually first for the Jew, and also perpetually for the Gentile.” -Romans 1:16 The idea of Israel’s redemption both physical and spiritual is implicit in the text and is illuminated by the Targum. In the context of the prophet’s time the physical redemption relates to Israel’s pursuant return from Babylonian captivity. However, in the prophetic present (past, present, future) the prophet is clearly speaking of the redemptive work of the Messiah, Who is implicitly referred to in 59:21 as the “Word”, and is known in Scripture as “Or Ha-olam: The Light of the World” (Yochanan [John] 8:12). What light is come? The light of the Redeemer (59:20). To whom has this light come? To Zion, to Jacob (Israel, ethnic, religious), to Jerusalem (Targum). To what is this light likened? To the glory of HaShem. And where is the light situated? Upon Israel (ethnic, religious). What is the result of the light which is manifest in and upon Israel? The rebellion of Jacob is turned back (59:20), and Israel is to “get up” and “shine” that same light to the nations. What does God promise? To make a covenant of peace, to pour out His Spirit (Acts 2) upon Israel and put His Word (John 1:1) everlasting in her mouth (59:21). Israel (ethnic, religious, chosen, set apart) was chosen before the creation of the world to be a light to the nations through her perfect representative, the Servant Redeemer Yeshua, the King Messiah. The King Messiah and Redeemer was to come from her and thus turn her away from rebellion against God. As a result His redemptive work is to be made known to all humanity. “Listen to me, distant nations, you people who live far away! Before I was born, the Lord chose me and appointed me to be his servant. 2 He made my words as sharp as a sword. With his own hand he protected me. He made me like an arrow, sharp and ready for use. 3 He said to me, “Israel, you are my servant; because of you, people will praise me.” 4 I said, “I have worked, but how hopeless it is! I have used up my strength, but have accomplished nothing.” Yet I can trust the Lord to defend my cause; he will reward me for what I do. 5 Before I was born, the Lord appointed me; he made me his servant to bring back his people, to bring back the scattered people of Israel. The Lord gives me honor; he is the source of my strength. 6 The Lord said to me, “I have a greater task for you, my servant. Not only will you restore to greatness the people of Israel who have survived, but I will also make you a light to the nations-- so that all the world may be saved.” 7 Israel's holy God and savior says to the one who is deeply despised, who is hated by the nations and is the servant of rulers: “Kings will see you released and will rise to show their respect; princes also will see it, and they will bow low to honor you.” This will happen because the Lord has chosen his servant; the holy God of Israel keeps his promises.” -Isaiah 49:1-7 (GNT) “Get up” Is an invitation that requires action. Likewise “shine” is an action of light. Israel is not being forced to participate, rather she is being offered the opportunity to participate in what God is doing. God has sent His Redeemer, and Israel must receive her redemption. God has offered His light, and Israel must receive it and place it on a hill so that all can see. “Get up” or “stay wallowing in your sin”, “shine” or “remain in darkness”. You have a decision to make and a choice for action or inaction. Inaction is action. “for your light is come” Not, “Your light has come” or “your light will come” but “Your light is come!” This is a statement of the eternal present. The light “Or” of Messiah pre-exists creation and although He made Himself subject to creation by the act of His will, He is none the less before creation and Ruler over creation and has made the sin affected creation subject to Him through His death and resurrection. “and the glory of YHVH upon you rises and breaks out.” The glory (light) of God with us cannot be contained. By nature God’s redemptive light breaks out in this sin affected world and dispels the darkness. “Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.” -Matthew 5:6 (ASV) In conclusion, Yeshua is the Light of the world and Israel is called to stand in Him and shine that light to the nations. Thus, both the Servant and in another sense Israel (ethnic, religious) are called to be “light to the nations”. Speaking of Himself Yeshua says “Salvation (the Person) comes from the Jews (plural)” [John 4:22]. “When Yeshua spoke again to the people, he said, ‘I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.’” -Yochanan (John) 8:12 “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house.” -Matthew 5:14-15 (NIV) Isa 60:2 Kiy Hineih For, behold, now, pay attention, ha-choshech the darkness yechaseh-eretz shall cover the land, va’arafel and thick darkness leumiym the tribes; ve’alayich and on you yizrach shall rise, break out HaShem (YHVH: Mercy), uchevodo and his glory alayich upon you yeira’eh shall be seen. “For, behold, the darkness shall cover the earth, and gross darkness the kingdoms: but in thee the Shekinah of the Lord shall dwell, and His glory shall be revealed upon thee.” -Targum Yonatan (2nd Century CE) The Targum illuminates for the English reader the obvious connection in the Hebrew text of Isaiah 60:2 to both the Genesis creation narrative (Genesis 1) and the plague of darkness that came against Egypt during Israel’s captivity there (while the Egyptians were in thick darkness the Israelites dwelt in light in Goshen. Exodus 10:21-22). Simply put, the created darkness is banished by the pre-existent (uncreated) light (of God), Who is God with us the King Messiah and Light of the world. “For, behold, now, pay attention, the darkness shall cover the land, and thick darkness the tribes” To translate “leumiym” here as “to the peoples” and “eretz” as “earth” is to disregard the context. It is not “peoples” in general that are being spoken of as the inception point of the receiving of the light and glory of HaShem’s redemptive action but Israel, ethnic, religious. The following verse makes this clear by using language specific to the nations “goyim” regarding those who are drawn to the light of God, as it is seen manifest upon Israel (ethnic, religious). Therefore, the “darkness” (blindness) covers the land of Israel, and the “thick darkness” of HaShem’s presence (Gen.15:12; 1 Kings 8:12; Psalm 18:11; 97:2; 1 Tim. 6:16) covers the tribes of Israel. We note that the “thick darkness” is a reference to the presence of God Who dwells in unapproachable light, and that the context of these opening verses relates to the presence of the glory of Hashem manifest on the Mishkan (Tent of meeting) in the desert (Exodus 40:34) and the Temple of Solomon at its inauguration (1 Kings 8). “And Moses and Aaron went into the tent of meeting, and came out, and blessed the tribe: and the glory of HaShem appeared unto all the tribe. -Leviticus 9:23 “When the priests withdrew from the Holy Place, the cloud filled the temple of the Lord. And the priests could not perform their service because of the cloud, for the glory of the Lord filled his temple. Then Solomon said, ‘The Lord has said that he would dwell in a dark cloud;’” -1 Kings 8:10-12 (NIV) “on you shall rise, break out HaShem and his glory upon you shall be seen.” Upon both the land and the tribes HaShem will rise and break out, and His glory will be seen. Who will see it? The “goyim” nations. The following verse affirms this reading. One of the rabbis of the Talmud understands this verse to refer to the coming of the King Messiah: “And that is the background for the following exchange, as a certain heretic said to Rabbi Abbahu: When will the Messiah come? Rabbi Abbahu said to him: He will come when the darkness will enshroud these people, i.e., you. The heretic said to him: Are you cursing me for no reason? Rabbi Abbahu said to him, I am merely relating to you a verse that is written: “For behold, the darkness shall cover the earth, and fog the peoples; but the Lord shall shine upon you, and His glory shall be seen upon you” (Isaiah 60:2).” -T. Bab. Sanhedrin, fol. 99. 1. “13 I charge you before God who gives life to all things and Messiah Yeshua who testified the good confession before Pontius Pilate, 14 to keep this command without spot or blame until the appearing of our Lord Yeshua the Messiah. 15 This He will reveal in His own time—the blessed and only Ruler, the King of kings and the Lord of lords, 16 who alone has immortality, dwelling in unapproachable light, whom no man has seen or is able to see. To Him be honor and eternal dominion! Amen.” -1 Timothy 6:13-16 (TLV) Isa 60:3 Vehalechu goyim And nations shall walk leoreich to your light, umelachiym and kings le’nogah to the brightness of zarcheich your dawning. As stated previously, the “peoples” of verse 2 cannot be the “nations” of the present verse because the “peoples” of the previous verse are the subject of “your light” which the “nations” are drawn to. Therefore, the “tribes” of Israel are the “amiym” of verse 2 and it is the light of Messiah in the tribes of Israel that the “goyim” of the present verse are drawn to. Some have suggested the following reading of the Targum, “and the nations will walk in your light”. If applied to the Messiah, this is an accurate understanding of the need for the redeemed to remain in Him. There is of course an intrinsic connection to the Messiah Who is the source of Israel’s light. “Yea, all kings shall fall down before him; All nations shall serve him.” -Psalm 72:11 (ASV) In a literal sense kings (rulers, spiritual leaders) from the east were drawn to the light of a star that led them to the Light of the world, born into time and space as a boy of the tribe of Judah, in the line of David (Matthew 2). Isa 60:4 Se’iy-saviyv Lift up in a circuit eiynayich your eyes, ure’iy and see: kulam all nikbetzu assemble, vau-lach they come to you; banayich your sons meirachok from afar yavo’u shall come, uvenotayich and your daughters al-tzad upon the side te’amanah will be nursed, supported faithfully. “Lift up thine eyes, O Jerusalem, round about, and see all the children of the people of thy captivity, who are gathered together: thy sons shall come from far into thy midst, and thy daughters shall be carried upon the arms.” -Targum Yonatan (2nd Century CE) This in part refers to the return of exiles from Babylon. It also finds manifestations in numerous proceeding generations to some degree or another, and is profoundly applicable to the modern Jewish state but ultimately finds fulfilment yet future in the return of the King Messiah and the redemption through Him of the entire remnant of Israel (ethnic, religious). “Thus says the Lord YHVH, Behold, I will lift up my hand to the nations, and set up my ensign to the peoples; and they shall bring thy sons in their bosom, and thy daughters shall be carried upon their shoulders.” -Isaiah 49:22 Isa 60:5 Az Then tiriy you will see venahart and be radiant, ufachad and tremble (be in awe) verachav and grow wide levaveich your heart; kiy because yeihafeich you shall be overturned, alayich upon you hamon the abundance yam of a sea, cheiyl the wealth of goyim nations yavo’u lach will come to you. “Then thou shalt see and be enlightened, and thou shalt be struck with awe, and thine heart shall be enlarged on account of the terror of sinners, for the riches of the west shall be transferred unto thee; the treasures of the nations shall be brought unto thee.” -Targum Yonatan (2nd Century CE) The Targum gives the overall sense of the physical results born from the metaphysical change caused by the light of God. “Then” Means “In due course” or “Next in order”. This reminds us to look at the progression of events that began in verse 1:
“Then you will see and be radiant, and tremble (be in awe) and grow wide your heart” It is now, as a result of the transforming work of God’s light (The King Messiah) in you, you will radiate His glory as Moses did at Sinai: you will tremble before God in humble awe and the fruit will be a heart of grace and mercy toward others. “because you shall be overturned, upon you the abundance of a sea, the wealth of nations will come to you.” To be overturned is a Hebrew idiom best translated into English as “a change of heart” or “repented”. In other words, because Israel allows God to overturn her through the redemptive work of His Messiah, the nations will witness her transformation and acknowledge it as the work of God. They will therefore, bring physical riches to Israel in honour of the spiritual blessing that results from God’s saving action. “25 But now I am going to Jerusalem, bringing aid to the kedoshim. 26 For Macedonia and Achaia were pleased to make some contribution for the poor among the believers in Jerusalem. 27 Yes, they were pleased to do so, and they are under obligation to them. For if the Gentiles have shared in their spiritual blessings, they also ought to serve them in material blessings.” -Rav Shaul’s letter to the Roman Believers 15:25-27 (TLV) Isa 60:6 Shifat The multitude gemaliym of camels techaseich shall cover you, bichreiy the young camels of Midyan (strife) ve’eiyfah and Ephah (gloom, darkness); kulam all misheva from Sheba (Seven, oath, blessing) yavo’u shall come; zahav gold ulevonah and frankincense yisa’u they will carry, utehilot and the praises of HaShem (YHVH: Mercy) yevaseiru they shall announce as good news. Midian was a son of Abraham by Keturah and Ephah a son of Midian (Gen. 25:4). Sheba is also of the blood of Abraham (Gen. 25:3). Their progeny subsequently inhabited Arabia. Therefore, as a result of the work of the Redeemer and the light that He manifests in Israel the Arabian tribes will be drawn to salvation on mass. In fact, at one point in history three eastern leaders and their retinue are drawn to Salvation Himself, riding camels and bearing gold, frankincense and myrrh (Matt. 2). In turn they will announce the “Good news” (Gospel) to others. Isa 60:7 Kol-tzon All the flocks of Keidar (dusk, mourning) yikavetzu shall be gathered together lach to you, eiyleiy the rams of Nevayot (heights) yesharetunech shall minister to you; ya’alu they shall come up al-ratzon with delight (acceptance) to mizbechiy My altar; uveiyt and the house tifartiy of My splendour afa’eir I will glorify, beautify, adorn. “All the flocks of Kedar shall be gathered together to you, the rams of Nebaioth shall minister to you;” Nebaioth and Kedar were sons of Ishmael, (Gen.25:13). Ishmael's twelve sons, of which Nebaioth was the eldest, inhabited all the country from Euphrates to the Red sea, known in classical antiquity as Nabataea. The noun “flocks” is primarily used here in a figurative sense. In this context it refers to the tribes of nations other than Israel: specifically those tribes who share the bloodline of Ishmael’s sons Kedar and Nebaioth (Arab tribes). The figurative use of the noun is supported by the phrase “shall minister to you”, which is something that applies to those involved in human service. Ministering (in this context) requires cognitive thought and human intention. “they shall come up with delight (acceptance) My altar;” This is significant because the tribes mentioned were known for the worship of other deities and were not worshippers of the God of Israel. The Hebrew “ratzon” can be translated as “acceptance” and denotes the fruit of repentance and atonement. Therefore, this speaks of the redemption of Arab tribes through Messiah, and their reconciliation to both God and Israel (their ancient cousins). “the house of My splendour I will glorify, beautify, adorn.” This is a reference to the Temple of God in Jerusalem, which is to be “a house of prayer for all the tribes” (Isaiah 56:7). Yeshua rebukes Israel for failing to honour the Temple as a house of prayer for all tribes (Matt. 21:13; Mark 11:17; Luke 19:46). He also uses the noun “flock” in a figurative sense to refer to His future followers from other tribes, peoples, nations (John 10:16). Isa 60:8 Miy Who eileh are these ka’av like a cloud te’ufeynah of flying things, vechayoniym and like doves aruboteiyhem to a window? Given the context it appears that those like the cloud of flying things are the masses of the Arab tribes and eastern nations who come to faith in and through the light of Messiah, and are drawn to Jerusalem to worship the God of Israel. Among these masses are those like doves returning to a window or a hollow. This is likely an allusion to the children of Israel who return to the land with the repentant among their captors. The Targum understands the entire verse to apply to the returned captives of Israel. “Who are these that are coming openly like swift clouds, and tarry not? the captives of Israel, who are gathered together, come to their land, lo, as doves which return to their dove-houses.” -Targum Yonatan (2nd Century CE) This causes me to think of the “Holy doves” of the Kotel (Western wall) in Jerusalem, who return to nest in the crevices of the outer wall of the Temple Mount. Isa 60:9 Kiy-liy For Me iymiym the islands (Mediterranean coastlands) yekavu shall wait, vo’oniyit and the ships of Tarshiysh (yellow jasper) barishonah among the first, lehaviy to bring banayich your sons merachok from afar, kaspam their silver uzhavam and their gold itam with them, lesheim for the name of HaShem (YHVH: Mercy) Elohayich your God, velikdush and for the Holy One Yisrael of Israel, kiy because fei’arach he has beautified, adorned, glorified you. “Surely, the isles shall wait for my Word, and those that embark in the ships of the sea, the hand that stretches out their sails shall be first, to bring thy sons from afar, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because He hath glorified thee.” -Targum Yonatan (2nd Century CE) The tribes and nations to the west (Mediterranean) will wait for HaShem the God of Israel. For what reason do the western nations wait on HaShem? For their own salvation. The Targum understands the text to refer to the Word of God, which includes both the Torah, the prophetic books and the writings, and more importantly is used by the prophet Yochanan (John) in a figurative sense to represent the Living Word, the King Messiah. Therefore, the tribes and nations to the west wait on the King Messiah as the manifestation of God with us. Upon seeing God’s mighty act of redemption and the light of His presence upon Israel, the nations to the west will sail to the land of Israel bringing back Jews and with them, the riches of their respective nations. All this will be done “for the Name of YHVH”, Who will be recognized as “the Holy One of Israel” because He has glorified His people through the glory of the King Messiah and in His redemptive purpose. Isa 60:10 Uvanu beneiy-neichar And the sons of foreigners will build up chomotayich your walls, umalcheiyhem and their kings yesharetunech shall minister to you: kiy for vekitzpiy in my wrath hiykiytiych I struck you, uvirtzoniy but in my favour, acceptance richamtiych I have had mercy on you. The Hebrew “beneiy-neichar” is used elsewhere to refer to converts to Judaism. It is possible that the same is meant here. Regardless, the beautiful irony remains, that the sons of nations that sought to tear down Jerusalem’s walls are the same that will rebuild them. What is more is that the rulers of those same nations will come to minister to the people of Israel. And all this, not because of Israel’s righteousness but because of God’s righteousness made manifest in her through His Light, the Redeemer, King Yeshua. Isa 60:11 Ufitchu she’arayich Therefore, your gates will be open tamiyd continually, everlasting; yomam valaylah lo yisageiru they will not be shut day nor night; lehavi elayich cheiyl goyim so that wealth of the nations will be brought to you, umalcheiyhem and their kings nehugiym led captive. “And the gates thereof shall in no wise be shut by day (for there shall be no night there): and they shall bring the glory and the honor of the nations into it:” -Revelation 21:25-26 (ASV) The only way a city’s gates can remain open forever is if that city remains forever. Therefore, this speaks of the convergent Jerusalem at the inception of the Olam Haba (World to come). Regarding the kings of the nations Kimchi the Jewish commentator writes: "they shall come before the King Messiah, as servants before their masters.'' Isa 60:12 Kiy-hagoy For the nation vehamamlachah and kingdom asher that lo-ya’avduch will not serve you yoveidu will perish, vanish, be destroyed; ve’hagoyim and those nations charov yecheravu will be utterly wasted, made completely desolate. “For the nation and kingdom that will not serve thee, Jerusalem, shall perish; yea, those nations shall be utterly destroyed.” -Targum Yonatan (2nd Century CE) The subject here is redeemed Israel under the rule of the King Messiah. Therefore, any nation (organised collective) that will not serve the King Messiah and His chosen people Israel (ethnic, religious: Not the Church), will be wiped out, made utterly desolate. Such is the strength of this warning that it is doubled. This is a firmly established metaphysical reality for those who oppose Israel and her Messiah. “And it shall be, that whoever of the families of the earth go not up unto Jerusalem to worship the King, HaShem of hosts, upon them there shall be no rain.” -Zechariah 14:17 Isa 60:13 Kevod The glory halevanon of Lebanon (Whiteness) elayich yavo shall come to you, berosh the cypress, tidhar the pine, uteashur and the box-tree yachdav together, lefa’eir to beautify mekom the place mikdashiy of My sanctuary; umekom and the place raglay achabeid of My feet, weighty with glory. This connects the prophecy to the building of Solomon’s Temple and the manifest glory of God (1 Kings 6:9). “The place of My feet” Is both figurative and literal. Literal in the sense of the Messiah, the Malakh HaShem (Angel of the Lord), and figurative in the sense of God’s light presence made manifest in Jerusalem. King David recognises the Mercy seat of the Ark of the covenant as the “footstool” of HaShem: “Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: as for me, it was in my heart to build a house of rest for the ark of the covenant of Adonai, and for the footstool of our God; and I had made ready for the building.” -1 Chronicles 28:2 Isa 60:14 Vehalechu eilayich And walking toward you shechoach the bending beneiy sons me’anayich of them that afflicted you; vehishtachavu bowing themselves down al-kapot raglayich at the soles of your feet; kol-mena’atzayich all those who despised you vekare’u loch will call you iyr City of HaShem (YHVH: Mercy), Tziyon (Parched land) kedush Yisrael of the Holy One of Israel. The persecutors of Israel will be made subject to her and to her King Messiah. “City of YHVH” refers to Jerusalem, in Zion, purchased by the Holy One of Israel. Isa 60:15 Tachat Whereas heyoteich you have been azuvah forsaken usenuah and hated, ve’eiyn oveir so that none passed through you, vesamtiych I will make you ligon olam an eternal majesty, mesos a joy dor vador of generation upon generation. Once again the only way a city can be made eternally majestic is if it is an eternal city. Therefore, the New Jerusalem is being spoken of. “Beautiful in elevation, the joy of the whole earth, Is mount Zion, the sides of the north, The city of the great King.”-Psalm 48:2 (ASV) “Generation upon generation” Is a collective phrase referring to the gathering of generations past present and future to dwell within a city whose majesty is everlasting. It does not denote reproduction in the world to come, nor does it refer to the present world. Isa 60:16 Veyanakt And you will nurse (suckle) chaleiv milk goyim of nations, veshod melachiym and at the breast of kings tinakiy you will nurse (suckle); ve’yada’at and you will know kiy that Aniy I, HaShem (YHVH: Mercy), am Moshiyeich your Saviour, ve’goaleich and your Redeemer, aviyr Yaakov the Mighty One of Jacob. Israel will be supplied by the nations, and as a result will know that God Himself is her Saviour (Yeshua, the King Messiah). “I say then, they did not stumble so as to fall, did they? A curse on that idea! (May it never be!) But by their false step salvation has come to the Gentiles, to provoke Israel to jealousy. 12 Now if their transgression leads to riches for the world, and their loss riches for the Gentiles, then how much more their fullness!” -Romans 11:11-12 “I, HaShem, am your Saviour, and your Redeemer, the Mighty One of Jacob.” How can HaShem both send a Redeemer (59:20) and be the Redeemer? Only if the Redeemer is a manifestation of the Person of God that enters time and space and remains present outside of time and space as a result of His redemptive work. Immanuel (With us God) the King Messiah Yeshua alone qualifies. Isa 60:17 Tachat Instead hanechoshet of brass aviy I will bring zahav gold, vetachat and instead habarzel of iron aviy I will bring kesef silver, vetachat and instead of ha’eitziym wood nechoshet brass, vetachat and instead of ha’avaniym stones barzel iron. Ve’samtiy I will also appoint fekudateich your custodians shalom peace, wholeness, wellbeing, venogesayich and your taskmasters tzedakah righteousness. The progression of elements makes the most valued material of Israel’s oppression the lest valuable of her redemption. Thus her desolation is turned into prosperity through the redemptive work of God. In counter distinction to the drunk watchmen and wicked shepherds of the former chapters, God will appoint rulers who impart peace and the motivation for the people will be righteousness personified. Isa 60:18 Lo-yishama No more will be heard od again chamas violence be’artzeich in your land, shod desolation veshever and fracturing bigvulayich within your borders; vekarat and you will call yeshuah chomotayich thy walls Salvation, ushe’arayich and your gates tehilah Praise. “They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of Adonai, as the waters cover the sea.” -Isaiah 11:9 Salvation Himself (Yeshua) will be the protection, peace and Light of the New Jerusalem. Isa 60:19 Lo-yihyeh-lach od ha-shemesh The sun will no longer be leor your light yomam by day; ulenogah hayareicach lo-yaiyr lach and the brightness of the moon will not give light to you: vehayah-lach but HaShem (YHVH) will be to you le’or olam an everlasting light, veilohayich and your God letifarteich will be your splendour, beauty, glory. This is a description of the New Jerusalem and the dwelling of God with humanity on the new earth. “And the city hath no need of the sun, neither of the moon, to shine upon it: for the glory of God did lighten it, and the light thereof is the Lamb.” -Revelation 21:23 Isa 60:20 Lo-yavo od shimsheich Your sun will no longer go down, vireicheich lo yeiaseif and your moon will not withdraw itself; kiy for HaShem (YHVH: Mercy) yihyeh-loch will be your le’or olam everlasting light, veshalmu and the fullness (end, covenant of peace) of your yemeiy days evleich of mourning. “Thy kingdom shall cease no more, and thy glory shall not be removed: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.” -Targum Yonatan (2nd Century CE) “and He shall wipe away every tear from their eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain, any more: the first things are passed away.” -Revelation 21:4 (ASV) Isa 60:21 Veameich Your tribes kulam tzaddikim will all be righteous ones; leolam also forever yireshu aretz they shall inherit the land, neitzer the green sprout (branch, shoot) matatay a planting, ma’aseh the work yaday of My hands, lehitpaeir that I may be glorified, adorned. This refers to all the tribes of Israel represented by a holy remnant, redeemed through Yeshua the King Messiah. “Now I heard the number of those marked with the seal: 144,000 from every tribe of Bnei-Yisrael—” -Revelation 7:4 (TLV) “Then I looked, and behold, the Lamb was standing on Mount Zion, and with Him were 144,000 who had His name and His Father’s name written on their foreheads. 2 And I heard a voice from heaven like the roar of rushing waters and the booming of loud thunder. The voice I heard was like harpists playing on their harps. 3 And they are singing a new song before the throne and before the four living creatures and the elders; and no one is able to learn the song except the 144,000 who had been redeemed from the earth.” -Revelation 14:1-3 (TLV) “The branch of My planting” is a figurative reference to the King Messiah the branch of Jesse. Therefore, Israel’s tribes will inherit the land of Israel as covenanted by God with Abraham as a result of the redemptive work of the King Messiah. “Then a shoot will come forth out of the stem of Jesse, and a branch will bear fruit out of His roots. 2 The Ruach of Adonai will rest upon Him, the Spirit of wisdom and insight, the Spirit of counsel and might, the Spirit of knowledge and of the fear of Adonai. 3 His delight will be in the fear of Adonai. He will not judge by what His eyes see, nor decide by what His ears hear.” -Isaiah 11:1-3 (TLV) Isa 60:22 Hakaton The little one yihyeh will become laelef a thousand, vehatzaiyr and the insignificant one legoy atzum a strong nation; Aniy I, HaShem (YHVH: Mercy), be’itah achiyshenah will hasten it in its time. This is speaking of the least among the tribes of Israel becoming great both physically and spiritually through the work of the King Messiah. It also speaks of Israel “the insignificant one” being made “a strong nation” and this, “hastened in its time” by Hashem. The phrasing “Aniy YHVH” (I Am HaShem) is fierce. God is zealous for His chosen people Israel (ethnic, religious), and when the fullness of the nations has come in He will save all Israel (ethnic, religious, empirical) [Romans 11:25-26]. Nowhere in the entirety of Scripture is Israel ever used figuratively or otherwise to refer to Gentiles (Nor is it ever used of the Church). Israel is an ethnic, religious proper noun given to those who are of the bloodline of Jacob (twelve tribes). Likewise the noun “Jew” derived from Yehudah (praise), is now used to describe those who are of the tribes of Israel united under the tribe of Judah upon returning to the land of Israel and the territory of Judah following the Babylonian exile. Therefore, for all intents and purposes the titles “Jew” and “Israel” are now synonymous. Those who say otherwise speak with a satanic tongue. Copyright 2019 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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