When we fail to wait on the Lord, we're like children charging lions: finding ourselves bloodied we begin to doubt God. Introduction:
Following the prediction of the Babylonian captivity prophesied in the previous chapter, the prophet speaks as from the mouth of God, a message of comfort and relief to the people of Israel (ethnic, religious). This chapter of Isaiah emphasises the omnipotence and omniscience of God and His attributes of mercy and judgement. While its principles may be applied to every believer it is none the less written specifically and always firstly to the ethnic religious chosen people Israel (Jews). Any attempt to make it retrospectively symbolic of the Church is ludicrous. The theme of this chapter is comfort born of the Comforter, it begins, continues and concludes as a message of comfort for Israel (ethnic, religious). Isa 40:1 You, Nachamu Comfort, console, turn toward, suffer with, grieve with, offer relief to: you, nachamu comfort, console, turn toward, suffer with, grieve with, offer relief to ami My people, yomar says (continues to say) Eloheichem your God (Judge). The opening verse is the premise for the 30 remaining verses. HaShem has neither forgotten nor rejected His people Israel (ethnic, religious). The Lord (YHVH) God (Elohim, Judge) is seen throughout this section of Isaiah’s work as the Omnipotent, Omnipresent Comforter of Israel. Both YHVH and Elohim are employed eight times in chapter 40, giving a sense of new birth from that which has already been made complete outside of time and space. The Comforter speaks in Mercy (YHVH) and Judgement (Elohim), His mercy is shown to Israel and His judgement is revealed against the nations. The Hebrew “Nachamu” is an admonition to Israel’s prophets, in particular in this context, to Yeshayahu (Isaiah), to constantly and perpetually remind Israel that Hashem is always ready to offer comfort to His chosen people Israel (ethnic, religious, empirical). The Targum reads “O you prophets, prophesy comforts to My people…” While the Septuagint (Greek OT) refers to “Priests”. Both alternatives have strong implications for all who believe, first and always among the Jews and also for the nations. The Hebrew “Nacham” carries a great wealth of meaning. It includes, but is not limited to: comfort, grief, turning, repentance, suffering, consolation etc. In a literal sense it is born of a primitive root meaning to sigh or breathe heavily, thus, relief is also inferred. The Jewish commentator Kimchi observes that the comfort alluded to will be made manifest in the times of the Messiah. This is consistent with one of the rabbinical names for the Messiah “Menachim” (Comforter), a title Yeshua applies to Himself by implication when He says, “And I will pray the Father, and He will give you another Comforter, that He may abide with you forever;” (John 14:16). “Another Comforter” infers that the disciples had been in the presence of the Comforter Yeshua and will receive another Comforter when Yeshua ascends to the right hand of the Father. Thus, Yeshua refers to two Comforters: The Messiah Menachim (Himself) and the Ruach Ha-Kodesh (Holy Spirit). With this in mind we see one of the reasons for the repetition of the Hebrew “Nachamu” at the beginning of this chapter. God is sending two Comforters and is affirming the immutable nature of His comfort toward Israel (ethnic, religious). We note that in spite of Israel’s disobedience HaShem continues to call her “My people” Isa 40:2 You Daberu speak to, convey essence, words, things upon lev the heart, core being of Yerushalayim (Yeru-flood shalayim-Peace, wholeness: Jerusalem), and cry out to her, that her warfare is accomplished, that her avonah perversity is pardoned: for she has received from the hand of Hashem (YHVH: Mercy) double for all her sinful missing the mark. “Speak and continue to speak kindly to Jerusalem.” The words of kindness come forth from the Davar Word, and are spoken through the prophet to the inhabitants of Jerusalem, which Iben Ezra interprets to be the congregation of Israel, though it is probably spoken specifically to the tribe of Judah, in her role as the Kingly tribe. It is most certainly not meant to be understood of the Church as some retrospectively dishonest Christian commentators claim. These words of kindness are spoken to the lev, the very core of the peoples’ existence and identity, at the heart of the city which is named for a flood of peace (Jerusalem). Thus, comfort, comfort (v.1) kindness, and a flood of peace (v.2). “Her warfare is accomplished” or as the Targum Yonatan puts it “her captivity by the people (nations) is filled up.” Iben Ezra, Kimchi, and Ben Melekh read, "her set or appointed time", by comparing the present text with the Hebrew text of Job 7:1. It is understood to refer either to the time of deliverance from captivity or of the age of the Messiah's coming. “Her perversity is pardoned” bears no mention of Jerusalem’s repentance or atoning worship but alludes to the pardon born of God’s grace through His provision of substitutionary sacrifice (Messiah). “She has received of the Lord’s hand…” Meaning she has received her just punishment. “Double for all her missing the mark.” This does not mean that she received twice the fair punishment for a single act, to the contrary, Israel received double because her sins were double, and ongoing. God is just, He does not punish inequitably. Note that the double received for her sin is mitigated by the double comfort that is offered to her at the beginning of the chapter. Thus, once again, mercy precedes judgement. Isa 40:3 Kol A voice crying out bamid’bar (ba-in mi-from dabar-the word, essence) in the wilderness, “Prepare you derek a way of (for) Hashem (YHVH: Mercy), make straight ba-aravah in the desert (In the evening: from erev) mesillah a highway (exalted, lifted up) leiloheiynu to (for) our God (Judge).” “A voice crying out…” Yarchi interprets the voice of the Holy Spirit, and the writers of the Brit Ha-Chadashah (NT) quote Yochanan (John) saying, “I am the voice of one crying in the wilderness, Make straight the way of the Lord, according to what the prophet Isaiah said.”(John 1:23). Both are true: Yochanan the Immerser spoke by the Holy Spirit. “For this is he that was spoken of by the prophet Isaiah, saying, ‘The voice of one crying in the wilderness, Prepare you the way of the Lord, make His paths straight.’” -Mattitiyahu (Matthew) 3:3 “In the desert (wilderness).” Specifically in the desert of Judea (Matt. 3:1). We note that the contraction “Bamidbar”, translated as “In the desert”, is made up of the three Hebrew words “Ba” (in the), “Mi” (from the), and “Davar” (essence, word, thing). Thus, we can also read “A voice crying out in and from the Word (Essence)”: the Word being Messiah Yeshua (Yochanan [John] 1). “In the past, at many times and in many ways, God spoke to our fathers through the prophets, but in these last days he has spoken to us through His Son, Whom He appointed the heir of all things, through Whom also He created the world.” -Hebrews 1:1-2 “Prepare you a way of HaShem, make straight in the desert a lifted up path to our God.” Notice the preparation is made both “for” and “of” HaShem, “for” and “to” our God. The way in the desert is of Hashem and the lifted up path is to Him. It is also made for Him (as King Messiah). Therefore, the ambiguity of the Hebrew determiners allows for us to understand that the way is both from God and for Yeshua (God with us). Therefore, by identifying Yochanan the Immerser as “A voice crying out”, the Gospel writers point to The Lord Who has come to lead Israel into everlasting freedom. That Lord being Imanu (with us) El (God), Yeshua the King Messiah. The figurative language also connects us to the historical journey of Israel’s escape from Egyptian captivity, when she was led by God in cloud and flame through the desert toward the promised land (Ha-Aretz). Thus, this prophecy points to a future redemption that will involve God Himself leading Israel from bondage to freedom. The contraction “Ba-aravah” in the desert is from the root erev and hints at these events occurring in the evening of Israel’s historical journey, that is the latter days (as seen from Isaiah’s perspective in the seventh century BCE). Isa 40:4 Ve’col and every valley yinase will be exalted, lifted up ve’col and every mountain and hill yishpalu will be made low, sink, be humbled: ve’hayah and it has come to pass that the crooked will lemishor be made straight, upright, level, ve’harechasim and the rough, impassable places of binding le’vikah made a plain (wide level valley): The picture language of verse 4 conveys a central truth of God’s redemptive work. That which is lowly (valley) will be exalted (lifted up) and that which is deceitful (crocked) will be brought into the light (made straight). The contrite and humble heart will receive mercy, while the prideful and self-exalting person will be humbled. “The rough impassable places of bondage will be made plain,” (a way will be opened up). The latter clause of verse 4 relates back to the imagery of Israel being freed from bondage and led through the impassable Red Sea into a plain road to the promised land. Likewise, God Himself will come to Israel to deliver her from spiritual bondage and through His self-sacrifice, He will make the impassable passable. Isa 40:5 Ve’niglah And revealed, uncovered will be kevod the glory of Hashem (YHVH: Mercy), and all flesh shall see it together: for the mouth of Hashem (YHVH: Mercy) dibeir speaks (conveys essence, thing). All the works of God reveal His glory, however, this verse refers to a time when the glory of God will be uncovered and revealed, not only to the Jews but to all flesh. This happened in part at the first coming of the Messiah Yeshua, and will be made complete at His return. The prophet emphasizes the certainty of the future fulfilment of these words with the phrase “The mouth of HaShem speaks!” Isa 40:6 Kol A voice said, “Cry out.” And He said, “What shall I cry?” “All flesh is grass, and its goodness as the flower of the field:” It appears that a voice from God cries out for a second time to the prophet Isaiah and he answers “What shall I cry (proclaim)?” The proclamation is against the temporary fallen nature of humanity and begins by comparing humanity to the plants of the field that grow and die off according to the seasons, soil and climate conditions. Isa 40:7 The grass withers, the flower fades: because ruach a spirit of Hashem (YHVH: Mercy) blows upon it: surely ha-am the people is grass. While the Hebrew “Am” can refer to all people, it is qualified here by the determiner “Ha”: thus, “Ha-am” refers specifically to the people of Israel, who are also the subject of the double comfort offered in verse 1. While the principles present can be applied to all believers, they are first and always specifically (contextually) spoken to the people of Israel (ethnic, religious, empirical). Isa 40:8 The grass withers, the flower fades: ve’devar and the word (essence) of Eloheiynu our God (Judge) will yakum stand (arise) le’olam for ever (to worlds perpetual). Quite simply, Sinful humanity withers and fades, and the Word (Messiah) of our Judge will arise to condemn or reward forever. If the grass that withers, withers in the Word, it will by the nature of the Word within it, remain. This is why Yeshua says, “I am the resurrection and the life. He who believes in Me, though he die, yet shall he live. And whoever lives and believes in Me shall never die…” (John 11:25-26). Isa 40:9 All of you, go up to the high mountain; you who bring good news, Tziyon (Zion: Parched land) lift up with strength your voice; you who bring good news to Yerushalayim (Jerusalem: Yeru-flood of Shalayim-Peace) rise up, be not afraid; say to the cities of Yehudah (Praise: Judah), “Hineih Look, now, behold Eloheiychem your God (Judge)!” “All of you” refers to Israel (ethnic, religious). “The high mountain” is Mt Zion, the Temple mount, Mt Moriah, in Jerusalem. “You who bring good news” must refer to those in Israel who receive the Lord and His redemptive act, and carry it first and perpetually to their own people and subsequently to the nations. This is an allusion to Israel’s calling to be “A light to the nations” (Isaiah 49:6). This refers to Israel being those who have received the Torah and through the Torah, the goal of the Torah, the King Messiah Yeshua (Romans 10:4). Where are they to carry this message? To the high mountain of Zion where God has placed His Name. It is with the strength of God through His Spirit that they are to lift up their voices to proclaim the Redeemer of Israel. They bring this good news to the city where peace will be poured out (Jerusalem). “Say to the cities of Judah…” “For the law will go forth from Zion, And the word of the Lord from Jerusalem.” -Isaiah 2:1 From Zion and Jerusalem the good news is to be proclaimed to all the cities of Judah and subsequently to all Israel and all nations. “Look, now, behold Your God!” Look, God is with us (Immanuel). Isa 40:10 Hineih Look, now, behold, the Adonai (Lord) Hashem (YHVH: Mercy) be’chazak in strength will come, and His arm will rule for Him: Hineih Look, now, behold, His reward, wages are with Him, and His work before Him. Hineih means “Pay attention!” The Lord YHVH is coming in strength, pay attention, His reward is with Him. He is bringing the rightful wages of the righteous with Him and the work of forgiveness, redemption, and right action is before Him. These are words of encouragement to those made righteous through the straightway of Messiah. Isa 40:11 He will feed His flock like a shepherd: He will gather the lambs with His arm, and carry them enclosing them in His bosom, and those with young He will gently lead. HaShem is first spoken of in fierce strength, as Ruler, coming with just reward and work (v.10). Now He is seen as the Shepherd, gathering His lambs in that same mighty arm, carrying them and drawing them to His breast like a doting father, and leading the developing young ones gently onward. We are reminded of Psalm 23, and of the Good Shepherd of John 10:11. Isa 40:12 Who has measured the mayim waters in the hollow of His hand, and estimated the span of shamayim the heavens, and comprehended ba-shalish in (musical instrument, a third) volume the dust of the earth, and weighed the mountains and hills in scales? HaShem is omnipotent (all powerful). This series of rhetorical questions set HaShem apart as unique, omnipotent, omniscient, incomparable, and Ruler over all of creation. God alone is capable of these things. There is a sense in the Hebrew ba-shalish of a Divine and triune comprehension of a music that holds all things together. This music essence also falls under the greater meaning of Ha-Davar (The Word), Yeshua. Isa 40:13 Who has directed et Ruach the Spirit of Hashem (YHVH: Mercy), or which man by giving advice has taught Him? Isa 40:14 With whom has He taken counsel, and who instructed Him, and taught Him in the path of judgment, and taught Him knowledge, and showed to Him the way of understanding? HaShem is omniscient (all knowing). None can introduce Him to counsel or knowledge because He is the source and Ruler of all knowledge. Isa 40:15 Hein Behold, Goyim nations are like a drop from a bucket, and are counted as the small dust of the scales: Hein behold, the small islands He bears up. Israel had undergone attack after attack from seemingly unbeatable foreign powers. Jerusalem was always under threat from both waning and rising Empires. It is fair to say that Israel was weary and afraid of the potential for other nations to destroy her. It is to this that God speaks. He imparts to Israel His view of things. “These nations that you’re so afraid of are nothing to Me, they barely touch the scales, they weigh next to nothing at all.” Note that it is great nations that God calls the “small dust of the scales” whereas the small Islands he “bears up”. This is yet another allusion to the Gospel and the use of weak things to shame the strong (proud ones) of this sin affected world. Isa 40:16 And Levanon (witness) is not sufficient to burn, nor the beasts there sufficient for a burnt offering. “The trees of Lebanon”, as the Targum Yonatan says, are not sufficient to burn on the altar, nor does she have any animals without blemish for a sacrifice suitable to honour the Torah requirements. Thus, Lebanon in the north is left without the means for making atonement according to the requirements of Torah. Isa 40:17 Col All ha-Goyim the nations are ke’ayin nothing, before Him; and they are counted to Him less than nothing, ve’tohu and formless, empty, confused. The Hebrew “tohu” links the state of the nations to the formless state of the earth in the beginning (Genesis 1:2). The nations are formless and confused as a result of their idolatry. God is bringing into view a new creation. Isa 40:18 To whom then will you liken El God (The Judge)? or what likeness will you compare to Him? Nothing and no one in all creation can compare to YHVH the God of Israel. Isa 40:19 The workman melts a graven image, and the goldsmith beats out gold over it, and casts silver chains. The idolatry of the nations is exposed for the farce that it is. Human beings worshipping the work of their own hands. Isa 40:20 Hamesukan The self-harmer’s terumah offering is a tree not rotting; he chooses a skilful craftsman seeking him to prepare a pesel graven image (idol), not to be moved. Note that the Hebrew “Ha-me’sukan” from the root “sakan” literally means “self-endangerment. This is a description of an idolater from among the nations. Simply put, idolatry is self-harm. Isa 40:21 Have you not known? have you not heard? has it not been told to you merosh from the beginning (head)? Have you not understood from the foundations of Ha-Aretz the land (the earth)? This can be understood to refer specifically to the understanding gained when Israel entered the land (Ha-Aretz). Meaning “Haven’t you seen how I brought you into the land as I promised?” Alternatively it could be a more general admonition challenging the people in a similar way to that of Romans 1:18-21. “18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. In unrighteousness they suppress the truth, 19 because what can be known about God is plain to them—for God has shown it to them. 20 His invisible attributes—His eternal power and His divine nature—have been clearly seen ever since the creation of the world, being understood through the things that have been made.[a] So people are without excuse-- 21 for even though they knew God, they did not glorify Him as God or give Him thanks. Instead, their thinking became futile, and their senseless hearts were made dark.” -Romans 1:18-21 TLV Isa 40:22 He sits upon the circle of Ha-Aretz the land (earth), and the inhabitants there are like grasshoppers; that stretches out the heavens as a curtain, and spreads them out ca-ohel as a tent lashavet to dwell in: This is a poetic way of conveying the fact that God is El-elyon (God above gods), and that comparatively speaking human beings are like grasshoppers viewed from the outer atmosphere. God is great and we are miniscule (But loved by God). Isa 40:23 That brings the rulers to nothing; He makes the judges of Ha-Aretz the land (earth) to become ca-tohu emptiness, formless, confused. The judges/rulers of the land of Israel who have mislead the people are made formless, confused, incapable. Isa 40:24 Scarcely are they planted; yes, scarcely are they sown: yes, before they can take root in the land (earth): when He blows upon them, and they wither, and the whirlwind will take them away as stubble. The same judges/rulers of Israel spoken of in the previous verse scarcely gain power and are removed. Isa 40:25 To whom then will you liken Me, or will I be like? says Kadosh the Holy One. Once again, there is none like YHVH the God of Israel. Isa 40:26 Lift up on high your eyes, and behold who has created these things, Who brings out their host by number: He calls them all by name by the meirov multiplication of oniym His generative power, for He is strong in vigour; iysh a man lo not nedar failing. This rhetorical question alludes to God as Creator, Master, and as a continued Participant in His creation. Isa 40:27 Why do you say, O Yaakov (Follower, Jacob), and speak, O Yisrael (Overcome in God, Israel), “My way is hidden from Hashem (YHVH: Mercy), umei’eolohay and from my God (Judge), my judgment is alienated? This complaint of Israel is made either under the oppression of a foreign army or from exile. It is a disillusioned cry of abandonment. Isa 40:28 Have you not known? have you not heard, Eloheiy God (Judge) olam eternal, Hashem (YHVH: Mercy), the Creator of the ends of Ha-aretz the land (earth), doesn’t pass out, neither is He weary? His understanding is beyond searching. HaShem reminds Israel that He is omnipotent. That He never grows weary. Why does He remind her of this? It is because He is always working out the redemption of His chosen people. He is reminding her that He has loved and chosen her and is always able to deliver her. Isa 40:29 He gives power to the faint; and to them that have no might he increases strength. Once again HaShem empowers the faint and strengthens the weak. Perpetually offering twofold comfort to His children. Isa 40:30 Even the youths will pass out and be weary, and the young men will utterly fall: All will eventually tire regardless of youthfulness or physical prowess. Isa 40:31 But they that wait upon Hashem (YHVH: Mercy) will renew their strength; they will ya’alu ascend with wings like eagles; they will run, and not grow weary; they will walk, and not pass out. We note that it is those who wait on YHVH (Mercy) that receive renewed strength. This is an admonition against striving. Where the idolaters of the nations worked to create deity and connect with it through vain delusion, the servant of Hashem is challenged to simply wait on Him. God does not say “Those who recite prayers constantly will renew their strength”, nor does he say “Those who keep my commandments will renew their strength”. To the contrary, the strength of God is received and not earned. When we fail to wait on the Lord, we're like children charging lions: finding ourselves bloodied we begin to doubt God. By waiting on the Lord the servant of HaShem receives renewed strength which in turn produces the fruit of a resurrected life. The actions born of waiting on God are of an everlasting nature: running without growing weary, walking in the mid-day sun without growing faint. Therefore, acting with eternal stamina is the result of waiting on God and not the other way round. “The Lord will fight for you, you need only be still.” (Exodus 14:14) “Then they asked him, “What must we do to do the works God requires?” Yeshua answered, ‘The work of God is this: to believe in the one He has sent.’” (John 6:28-29) The voice crying in the wilderness (Isaiah 4:3; John 1:23; Matt. 3:3) proclaims the “One Whom God will send”, thus, waiting on Messiah’s coming is evidence of belief in the One Who is to come. Therefore, waiting is an act of faith that receives the strength to act. Comfort immutable is offered, that we might learn to wait on the Lord and not grow weary. © 2018 Yaakov Brown God does not threaten, a threat is vulnerable to dissolution, God’s words are not: Mercy does not threaten, He warns. Cf. 2 Kings 20:12-19; 2 Chronicles 32:24-31
Isa 39:1 At that time Merodach-bal-adan (Merodak, Marduk: “your rebellion”, a chief deity of Babylon. Bal, Bel, “lord”, a chief deity of Babylon. Adan, adon, “lord”), the son of Bal-adan (Bal, Bel, “lord”, a chief deity of Babylon. Adan, adon, “lord”), king of Bavel (Confusion, Babylon), sent letters and minchah an offering to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy): for he had heard that he had been sick, ve’chezak and was strengthened, had become strong. To paraphrase: “Rebellion the lord of confusion, son of self-deification, king of confusion, sent letters and an offering to My strength is Mercy, for rebellion had heard that My strength is Mercy had been sick and had now become strong, powerful, self-assured.” “At that time”: The chronology of these events falls sometime between 710 and 703 BCE. Isaiah 38:1 tells us that the events recorded there occurred in the fourteenth year of Hezekiah’s reign (715-686 BCE), however, as was the case with several Judean kings, the length of their reign is sometimes confused by the fact that they spent time as co-regents to their fathers: as is the case with Hezekiah. Merodach-Baladan ruled the Aramean tribe Bit Yakim whose territory included the mouth of the Euphrates river. In 721 BCE he captured Babylon (Bavel) and reigned as king until 710 BCE, when he was defeated and driven out by Sargon II. Following Sargon’s death Merodach-Baladan returned to Babylon and reigned there for an additional nine months (704-703 BCE). There is some debate concerning which of Merodach-Baladan’s two reigns these events refer to, however, it seems most likely that with reference to Hezekiah’s reign the best correlation can be made with Merodach-Baladan’s first reign (721-710 BCE). It is probable that Merodach-Baladan was seeking an alliance with Hezekiah in order to gain allies in an attempt to topple the Assyrians. We note that spiritually speaking Merodach-Baladan represents the seat of satanic power in the east. Both names convey rebellion and the presumption of deity, specifically Merodack (Marduk [2 Kings account] and Bel, two of the chief deities of Babylon. Additionally, he is king of Confusion (Bavel: Babylon), born of the land which had been the sight of the tower of Bavel (Babel), a symbol of humanity’s rebellion against God. “He sent letters and an offering to Hezekiah”: Many English translations render the Hebrew “minchah” as “gifts”, which, while technically correct in the sense that an offering can sometimes be considered a gift of free will, is not specific enough in this context. The literal meaning is “offering”, a specific type of gift or substitutionary sacrifice, one offered to God or gods. In this case Merodach-Baladan is attempting to gain Hezekiah’s support and therefore, sends an offering to the God of Hezekiah, HaShem. Based on the context we can deduce that the letters are probably acknowledging Hezekiah’s famed healing and the Divine deliverance of Israel from her enemies (Assyria). All this in an attempt to flatter the Judean king and garner his favour in support of Merodach-Baladan’s political plans. “he had been sick, and was strengthened, had become strong.”: We note that the Hebrew text does not say “he had been sick and had recovered” as some English versions mistranslate, but “he had been sick and was strengthened, mad strong.” This is more than a testament to Hezekiah’s healing, it is an affirmation of the strengthening of his position and power, and subsequently that of Judah. It also infers pride, which is affirmed by the 2 Chronicles account. Isa 39:2 Vaiyismach And joyful toward them was Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), and showed them the house of treasure, the silver, and the gold, and the spices, and ha-shemen the oil ha-tov which is good, precious, and all the house of kelav his utensils, arms, and all that was found in his storehouse: there was nothing in his house, nor in all his dominion, that Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) did not show them. It is important to understand verses 2-8 in correlation with the 2 Chronicles account of this portion of Hezekiah’s reign. Cf. 2 Chronicles 20:24-31 24 “In those days Hezekiah became ill and was at the point of death. He prayed to HaShem, Who answered him and gave him a miraculous sign. 25 But Hezekiah’s heart was proud and he did not respond to the kindness shown him; therefore HaShem’s wrath was on him and on Judah and Jerusalem. 26 Then Hezekiah repented of the pride of his heart, as did the people of Jerusalem; therefore Hashem’s wrath did not come on them during the days of Hezekiah. 27 Hezekiah had very great wealth and honour, and he made treasuries for his silver and gold and for his precious stones, spices, shields and all kinds of valuables.28 He also made buildings to store the harvest of grain, new wine and olive oil; and he made stalls for various kinds of cattle, and pens for the flocks. 29 He built villages and acquired great numbers of flocks and herds, for God had given him very great riches. 30 It was Hezekiah who blocked the upper outlet of the Gihon spring and channelled the water down to the west side of the City of David. He succeeded in everything he undertook. 31 But when envoys were sent by the rulers of Babylon to ask him about the miraculous sign that had occurred in the land, God proved him, that he might know all that was in his heart.” From both a political and spiritual perspective Hezekiah’s actions seem strange at best, and at worst prideful. He did not merely show, but rather showed off all that was under his rule, including, as Yarchi suggests, “The book of the Torah”, and “the oil that was good” which probably alludes to the sacred oil of anointing reserved for the priesthood (Ex. 30:30-32). This is illuminated further by the 2 Chronicles account, which clearly indicates that Hezekiah had become prideful following his healing and the deliverance of Judah from the Assyrians. Thus, when we read that Hezekiah joyfully received the envoys of Babylon and showed them all the armaments, utensils and riches of Judah (A foolish act that made the nation vulnerable to a greater governmental power of the region), he was in fact acting out of pride rather than in the humility he had formerly acquired through illness. Added to this is the possibility that the Hebrew “kelav” refers to utensils used in Temple worship rather than to weapons. Therefore, in showing these utensils to the envoys of Babylon he would have been guilty of defiling the sanctity of their use in accordance with the priestly service. All this was done in a contrary fashion to his former actions of devotion and repentance. Many of us find ourselves in a similar position when having been delivered from sickness and adversity by the hand of God, we become confident in our health and well-being and find ourselves indulging a form of self-idolatry, strengthened by our temporary circumstance. This being in opposition to our former reliance on God and the strength that comes from right relationship in Him. It is important to understand the last clause of 2 Chronicles 20:31 properly: “God proved him, that he might know all that was in his heart.” The “him” does not refer to God but to Hezekiah, “God proved him”, thus, the subsequent masculine terms refer to the direct precedent, Hezekiah. In order to understand this text correctly we should read “God proved Hezekiah, that Hezekiah might know all that was in his (Hezekiah’s) heart”. Isa 39:3 Then came Yeshayahu (YHVH, he is salvation: Isaiah) the prophet unto king Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), and said to him, “What did these men say? and from where have they come to you?” And Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) said, “They are come from a far country to me, from Bavel (Confusion, Babylon). Isaiah’s prompt attention to these events and the questions he asks are proof at very least of his suspicions. In fact, it is likely that Isaiah knew exactly what had taken place, either by prophetic insight or via news from the upper city. Therefore, Isaiah’s questions are intended to cause Hezekiah to reflect on what he had done, rather than being queries for information. In this context the fact that Isaiah had to come to Hezekiah after the fact indicates that Hezekiah had not sought the prophet’s counsel beforehand regarding the Babylonian envoys: something that he would have done had he been focused on the will of Hashem rather than on his own strength and prosperity. In the past Isaiah had always warned against relying on the strength of human allies rather than relying on the God of Israel. Hezekiah’s actions serve to expose his failure to continue in righteousness following his recovery from illness and the deliverance of Jerusalem and Judah. Hezekiah’s reluctant answer to Isaiah’s questions reveals a great deal. Hezekiah completely avoids answering the first question regarding what was said by the envoys of Babylon. Why? What was it that they had said? Most likely they had come to Hezekiah with a proposal of alliance from king Merodach-Baladan. Thus, Hezekiah was afraid to tell Isaiah what they had said because he knew that Isaiah, speaking the word of God, had warned against relying on human strength rather than on the God of Israel. The answer that Hezekiah did give was at best reluctant. He doesn’t name the country of the envoys origin outright, rather her buffers the name with the phrase “from a far country”, why? Because he knew that Babylon was both politically (historically) and spiritually (perpetually) opposed to the God of Israel and His chosen people. Were Hezekiah to have carefully considered the nature of his meeting with the envoys of Babylon he would have realised that he was literally entertaining the envoys of Confusion. This in direct opposition to the God of Israel Who is a God of Order. Isa 39:4 Then said he (Isaiah), “What have they seen in your house?” And Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) answered, “They have seen all that is in my house: there is not a thing within my storehouse that I have not showed them. Once again Isaiah asks a question in order to encourage Hezekiah to acknowledge the foolishness of what he has done. “My house” while specifically representative of the palace and lineage of Hezekiah, is also a figurative way of referring to all that Hezekiah has been given dominion over. Thus, he has shown the envoys of Babylon all the riches, arms and resources of Israel including her Temple utensils, sacred oil and ritual practises. One hears the self-effacing incredulity in Hezekiah’s voice in the words “there is nothing within my storehouses that I have not shown them.” In other words “What have I done?” Isa 39:5 Then said Yeshayahu (YHVH, he is salvation: Isaiah) to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), “Shema, Hear, listen, receive, comprehend, understand devar-HaShem a word of the LORD (YHVH: Mercy) Tzevaot Who goes warring (of hosts): Isaiah instructs Hezekiah not only to hear but to listen, receive, comprehend and act accordingly, from a position of understanding. The Hebrew “Shema” embodies all these things. This challenge is imparted to Hezekiah in the Name of Mercy, Who goes warring. Hezekiah had called on these attributes of God during his time of sickness and vulnerability: now God is coming to Hezekiah in the manifestation of these same attributes. Hezekiah must decide whether he will stand before Mercy, Who goes to war, or in humility, repent and follow behind HaShem Elohiym, the Merciful Judge. Isa 39:6 Hineih Behold, now, pay attention, the days are coming, that all that is in your house, and that which your fathers have laid up in store until this day, will be carried to Bavel (Confusion, Babylon): nothing will be left,” says HaShem (YHVH: Mercy, the LORD). To paraphrase: “Listen up, pay attention, the days are approaching when all that you have dominion over, including that which you received from your forebears, will be given over to confusion so that nothing remains: It is I, Mercy Himself, your God, Who says this to you.” Some foolishly perceive these words as a threat. God does not threaten, a threat is vulnerable to dissolution, God’s words are not: Mercy does not threaten, He warns. A lion named Mercy, HaShem is fierce and ever ready to act graciously: we must chose between being mauled by Mercy or protected by Him? It’s up to us to decide between pride and humility. Pride is the lie that deceives and destroys, humility is the truth that reveals the strength in weakness. This warning concerns the beit (household and lineage, past and future) of Hezekiah. Thus, it is the line of David and the tribe of Judah that is singled out for this particular exile. This prophecy is exceptional: Babylon was then struggling for independence against the might of the Assyrian Empire, and yet Isaiah, prophesying by God’s Spirit (The testimony of Yeshua is the Spirit of Prophecy [Rev. 19:10]) reveals that Babylon will be the heiress to the Assyrian Empire, and that it was not from Assyria, that Judah’s destruction would come, but from Babylon, who was yet to rise to a position of power over the known world. It is thought by some that based on the inferences made in Isaiah 38:19 and 39:7, and the fulfilment of them alluded to in Daniel 1:3, that Hezekiah had not yet produced children at the time of this prophecy. This is a reasonable conclusion given that 2 Kings 21:1 notes that Manasseh was 12 years old when he came to power as son and heir to Hezekiah. “the days are coming”: In fact, the days referred to came only a few reigns later during Jehoiakim's time. “all that is in your house, and that which your fathers have laid up in store until this day, will be carried to Bavel”: During Jehoiakim’s reign as king of Judah, his mother, servants, princes, and officials, were carried away captive by the king of Babylon, along with all the treasures of the king's house, and also all the treasures of the house of the Lord [The Temple] (2 Kings 24:12). “Nothing will be left”: The Jewish commentator Yarchi notes that this was a just punishment, measure for measure. All was shown to the Babylonian envoys through the sin of Hezekiah, thus, all would be taken away. By this we can determine the accuracy of Yarchi’s former allusion to the Torah being shown to the Babylonian envoys (See note on 39:6). This also supports the reading of “utensils” (kelav) in place of “armaments” (39:2): Those utensils being the sacred utensils of the Temple service. Isa 39:7 “Umibaneicha And of your sons, progeny that will issue from you, which you will bring forth, they will take away; and they will be sariysiym princes in the palace of the king of Bavel (Confusion, Babylon).” Manasseh, Hezekiah’s immediate son (ben) was taken to Babylon, but was subsequently released. The greater fulfilment of this prophetic word is found in Jeconiah and his children, and in others that were of the royal seed (b’naiyim: children, ancestors, progeny etc.). The Jewish sages and commentators apply this prophecy to Daniel, Hananiah, Mishael, and Azariah. The Hebrew sariysiym, a plural form of the root sar (prince), while it might be applied to a eunuch (as many translate), is better translated here as princes. There is no Scriptural evidence to suggest that Manasseh, Daniel, Hananiah, Mishael or Azariah were made eunuchs, and given the more common meaning of the Hebrew root, “princes” is the most logical choice. This is supported by both Ben Melekh and Kimchi, who understand sariysiym to mean princes. Isa 39:8 Then Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) said to Yeshayahu (YHVH, he is salvation: Isaiah), “Good is the devar-HaShem word of the (YHVH: Mercy) LORD which you have spoken.” He also said, “For there will be peace and truth in my days.” “Then Hezekiah repented of the pride of his heart, as did the people of Jerusalem; therefore the Lord’s wrath did not come on them during the days of Hezekiah.” -2 Chronicles 32:26 The 2 Chronicles account seems to indicate that Hezekiah repented from his prideful actions and puts the statement “Good is the word of HaShem” in a context of repentance and humble reflection. Thus, Hezekiah acknowledges his sin and understands the delay in the fulfilment of the prophetic word as an impartation of God’s mercy toward him and his generation. To assume arrogance in the response of Hezekiah, is to deny the clear evidence to the contrary within the text of the 2 Chronicles account. © 2018 Yaakov Brown The purpose of God’s healing is to invoke salvation and wholeness. Thus, Yeshua says “Go, your faith has made you whole.” And not “Go, your faith has healed you” as some intellectually dishonest English versions suggest (Luke 19:17; Mark 5:34; 10:52 etc.) Cf. 2 Kings 20:1-11
Introduction: The events described in chapters 38 - 39 preceded the events of chapters 36 and 37 by a period of approximately 10 years. We’re able to deduce this because chapter 39 ends with a prediction of the Babylonian exile. However, the scribes who transmitted the scroll of Isaiah placed these events after chapters 36 and 37 in order to form a bridge, giving the meta-narrative a greater sense of continuity. Thus, the prediction of the Babylonian exile (Chap. 39) precedes chapter 40, the subject of which is Israel’s return from the Babylonian exile. The events of chapter 38 are recorded in a parallel passage in 2 Kings 20:1-11 with only slight variations, and of course the omission of Hezekiah’s psalm/meditation (Isaiah 38:9-20). It seems fitting that the scribes include the mikhtav of Hezekiah in the present chapter of Isaiah’s poetic, prophetic scroll and exclude it in the more historically styled record of the Kings. What follows conveys the ancient rhythm of God inspired relationship: a relationship strengthened rather than weakened by illness and despair. Isa 38:1 In those days Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) became chalah sick, weak, grieved, sorry, diseased lamot to the point of death. And Yeshayahu (YHVH, he is salvation: Isaiah) the prophet the son of Amotz (Strength, courage) came to him, and said to him, Thus says HaShem (YHVH: Mercy, the LORD), “tzav order, command lebeitecha your house: for met die you shall, and not tichyeh live.” Cf. 2 Kings 20:1 “In those days” as discussed above, refers to that time approximately 10 years prior to the events of chapters 36-37. Hezekiah assumed the throne of Judah at the age of 25 and reigned for 29 years (2 Kings 18:2), living to the age of 54: given that 15 years are added to his life in the present text, he was therefore, 39 years of age at the time of the events recorded in Isaiah chapter 38. However, Yarchi and a number of other Jewish commentators suggest that these events took place three days before the ruin of Sennacherib's army (placing them at the end of the aforementioned ten year period); and that it was on the third day that Hezekiah recovered, and went up to the temple, that the destruction of the Assyrian army occurred, that evening being the first day of Pesach the Passover (Seder Olam Rabba, c. 23. p. 65). It is noteworthy that Isaiah came to Hezekiah during his time of personal illness, whereas on occasions when Hezekiah was in health he had sent messengers to Isaiah. This shows compassion on the part of Isaiah. Although he had been tasked with giving bad news to Hezekiah, he performed that duty in person as a friend to the King rather than sending a messenger to deliver the news. Some have suggested that the Hezekiah’s illness was brought on by the stress that he experienced in response to the speed and force of the invading Assyrian army, and his inability to gain adequate protection from Egypt. We find out later in this chapter that the sickness is somehow connected to a boil that had grown on Hezekiah’s body which may have become infected, thus, causing blood poisoning; a life threatening condition. “order, command your house” is a way of saying “Make your last will and testament, leave instructions for your household regarding what is to be done after your passing.” “for die you shall, and not live.” Makes death certain but is not specific enough to infer immediate death. None the less, Hezekiah’s illness was terminal. Isa 38:2 Then Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) turned his face toward ha-kiyr the wall, and prayed to HaShem (YHVH: Mercy, the LORD), Cf. 2 Kings 20:2 “The wall” could be understood in a plain sense to simply refer to the wall of the room in which Hezekiah was bedridden. Turning in toward the wall would have been his only means of finding some privacy and solace with the palace representatives and staff constantly present to care for the king. As a remez I see the act of Hezekiah’s turning as being a turning toward God in his distress. Further to this although the Hebrew kiyr is a generic term for a flat surface, wall etc. it can also be used to describe the wall surrounding the Temple complex of Solomon. I can’t help but see a comparrison to ha-kotel, the western wall of the Temple of Herod, yet future at the time of Hezekiah, and certainly present in its Solomonic form during Hezekiah’s time . To turn toward it is to turn toward the Temple and the Holy of holies. As I’m writing this we are in that time of repentance and preparation in the month of Elul, when, davening selichot (prayers of contrition), thousands of Jews are turned toward ha-kotel and the Temple mount as a symbolic physical act representing our desire to turn toward God in our distress. I’m not alone in my supposition, regarding Hezekiah potentially turning toward the wall surrounding the Temple complex of his time: the second century Targum writers understood ha-kiyr to refer to the outer wall of the Temple complex of Hezekiah’s day: “Then Hezekiah turned his face towards the wall of the house of the sanctuary, and prayed before the Lord,” -Targum Yonatan Turning toward the Temple to pray is advocated for by king Solomon (1 Kings 8:29-61) and is elsewhere commonplace within traditional Jewish prayer practice throughout the world. Hezekiah’s first instinct as a human being and as a Jew upon whom God had placed His Name, was to turn to God in an intimate gesture of vulnerability and cry out in prayer: his prayer being a response to the conversation God had already begun. One could say that the general nature of Isaiah’s warning (which doesn’t say when Hezekiah will die, just that his death is certain) was God’s way of allowing Hezekiah the opportunity for repentance and healing. Isa 38:3 And said, “Anah I beseech you, HaShem (YHVH: Mercy, the LORD), zechor-na remember, recall, call to mind now, how I have walked before You be-emet in truth uveleiv and with a heart (core being) of shaleim wholeness, safety, completeness, peacefulness, and have done that which is ha-tov good in Your sight.” And Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) bechiy bewailed gadol greatly. Cf. 2 Kings 20:3 Hezekiah does not presume to be perfect in his walk before God, he is simply asking that God acknowledge the sincerity with which he has sought to follow the commandments and restore the centrality of the Temple cult to Judah and Israel. After all, Hezekiah was responsible for removing the high places and tearing down the heathen altars, and for bringing the focus of Israel’s worship back to the God appointed Temple mount and the altar of sacrifice therein (2 Kings 18:4). Hezekiah does not think that God has forgotten him, rather he is in a sense, reminding himself that God is aware of every intimate part of Hezekiah’s life. Thus, feeling abandoned within time and space, he calls out to God, Who is outside of Time and space and in control of all things. Hezekiah’s “bewailing greatly” denotes not only his concern for himself and his potential loss of life but also for the state of the nation and the added vulnerability that would ensue were he to die with the invading Assyrian army at the doorstep of Jerusalem. Isa 38:4 Then came a devar-YHVH word of HaShem (YHVH: Mercy, the LORD) to Yeshayahu (YHVH, he is salvation: Isaiah), saying, “And it came to pass, before Isaiah was gone out (chatzeir) of the city centre, that a word of the Lord came to him, saying,” -2 Kings 20:4 The account of 2 Kings 20 illuminates further the immediacy of God’s response to Hezekiah. Isaiah was still in the centre of the upper city of Jerusalem and probably had gone no further than the middle court of the king’s residence, and or had progressed via the Temple pausing at the middle court (court of Israel) to pray. Isa 38:5 “Go, and say to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), ‘Thus says HaShem (YHVH: Mercy, the LORD), Eloheiy the God of David aviycha your father, I have shamatiy heard, listened to your prayer, I have raiytiy seen, considered your tears: Hineni Now, behold, pay attention, I will yosif add to your days fifteen years.’” Cf. 2 Kings 20:5-6 “Thus says HaShem the God of David your father”. This is said to affirm the covenant God had made with the house of David (2 Sam. 7:4-17). It is for the sake of the King Messiah Who will come out of the line of David and for the subsequent redemption of those who receive Him that God calls Himself “Eloheiy Daveed”. Neither a prayer said in vain nor the superficial tears of the unrepentant invoke the mercy of God. Hezekiah’s request is acknowledged as genuine and moving (Yaakov [James] 5:16). God now demands that Hezekiah pay attention, that is, “act righteously in response to the extension of life that I am giving you”. 15 years is representative of two terms of completion (2 x 7) plus a year of new beginning (+1). 2 sevens are an allusion to eternity (completion perfected) and the added single year an allusion to the beginning of that eternity. Thus, the added years promise far more than earthly life, something that Isaiah already understands but Hezekiah has yet to fully grasp. Isa 38:6 And I will deliver you and this city out of the hand of the king of Ashur (A step, Assyria): ve’ganotiy and I will defend, cover, surround this city. Cf. 2 Kings 20:6 This verse suggests that while these events occurred as many as 10 years prior to Sennacherib’s move against Jerusalem, it is also possible that they occurred closer to the end of that 10 year period and therefore, align with the Jewish Sages’ tradition more closely than some scholars suspect. The wording of God’s comforting response to Hezekiah seeks to calm his concerns both for himself and for Jerusalem and its inhabitants: “I will defend, cover, surround this city.” The 2 Kings 20 account places the entire conversation concerning the sign and the healing of Hezekiah by means of a pressed fig rub at this point in the narrative, giving the dialogue a more natural continuity. Thus, 2 Kings 20:7-8 correspond to the seemingly ill-placed verses of Isaiah 38:21-22, which bare no connection to the following chapter but rather refer back to a point in the narrative prior to the giving of the sign and the healing of Hezekiah. “And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said to Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day?” -2 Kings 20:7-8 Isa 38:7 And this to you ha-ot the miraculous sign from HaShem (YHVH: Mercy, the LORD), that HaShem (YHVH: Mercy, the LORD) will ya’aseh fashion, do ha-devar this thing, word, essence that He has dibeir spoken; “And Isaiah said, This sign you will have of the Lord, that the Lord will do the thing that He has spoken: shall the shadow go forward ten steps, or go back ten steps? And Hezekiah answered, It is a light thing for the shadow to go down ten steps: no, but let the shadow return backward ten steps.” 2 Kings 20:9-10 The sign is to be a miraculous one. While some seek to provide a practical reason for the adjustment of the shadow, the plain meaning of the text denotes a supernatural event that directly affects the sun itself. In the 2 Kings 20 account the recorded request of Hezekiah shows either his true belief in the miraculous power of God or his desperate need to witness that power made manifest as a promise of even greater deliverance to come. Thus, his request relates to both his own healing and the protection of Jerusalem and her inhabitants. “Do this thing which He has spoken” refers to the healing and longevity of Hezekiah, for which the sign is offered. It is of note that Hezekiah acted in contradiction to his wicked father Ahaz, who hypocritically refused to ask for a sign from God (Isaiah 7:12). Isa 38:8 Hineni Now, behold, pay attention, I will bring again the shadow of ha-ma’alot the steps, which yaredah descends bema’alot on the steps of Achaz (grasped), ten ma’alot steps backward. Ve’tashav And returned ha-shemesh the sun, the ten ma’alot steps, bama’alot on the steps it yaradah had descended. “And Isaiah the prophet cried to the Lord: and He brought the shadow ten steps backward, by which it had gone down in the steps of Ahaz.” -2 Kings 20:11 Although some suggest a momentary refraction of light as the mechanism behind the sign, we notice that it is the sun itself that is the subject of the returning in the latter clause of verse 38, and not it’s light, the steps or the shadow it casts. In laymen’s terms, the sun itself went backward; a stumbling block for both the modern scientist and the desperately rational theologian. This is one of the many reasons we must become like children in order to enter the Kingdom of God (Matt. 18:3). Isa 38:9 The writing of Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) king of Yehudah (Praise, Judah), bachaloto in his sickness, vaychi and in restored life from out of his sickness: This psalm-like piece of writing (mikhtav) while present here, is not included in the 2 Kings 20 account. As I said in my introduction to the chapter, it seems fitting that the scribes include the mikhtav of Hezekiah in the present chapter of Isaiah’s poetic, prophetic scroll and exclude it in the more historically styled record of the Kings. This psalm/meditation was written both during (in) Hezekiah’s illness and following (in) his restoration to health. Thus, it probably covers Hezekiah’s progression of feelings throughout the entire experience. Therefore, we should look for a progression of Hezekiah’s understanding of God and his relationship in Him as we journey through the thoughts, emotions, desperate cries and ecstatic relief of Hezekiah’s psalm/meditation. Hezekiah’s mikhtav is typical of psalms of supplication and thanksgiving. Similar elements appear in psalm 118 and in the psalm of Jonah 2. In fact, Hezekiah’s mikhtav follows the basic structure of this type of psalm:
Isa 38:10 “I said bidmi in the cessation, silence, quiet, pause of my days, I will walk to the gates of Sheol (Holding place of departed humans, divided into Gan-Eden and Gehinnom): I am deprived of the yeter remainder, residue, excellence of my years. Ibn Ezra explains that “bidmi” means “cut off” according to its comparable use in Hosea 10:15. This makes sense as an allusion to the weavers analogy of Isaiah 38:12. Others interpret it to convey a quiet part of the day, that being the middle of the eastern day and a time for rest from the heat. Both readings have relevance here: the theme being that Hezekiah is to be cut off (die) in the prime of his life, the middle of his days. Hezekiah’s reference to Sheol does not denote a cessation of consciousness but a cessation of earthly life. As I have stated in previous articles, Sheol is not the grave (kever), and the ancient (Biblical) Hebrew grave was above ground, a tomb, cave, and or stones piled over the remains. Isa 38:11 I said, I will not see HaShem (Yah: Mercy, the LORD), HaShem (Yah: Mercy, the LORD), be’eretz in the land of ha-chayim the living: I will behold humanity no more with the inhabitants chadel at rest. The repetition of “Yah”, the shortened form of YHVH, denotes the permanence of Mercy. We note that while Hezekiah says “I will not see Yah, Yah” the qualifying phrase is “in the land of the living”, the living being the temporal living of humanity within the sin affected creation. Thus, the final clause in this verse alludes to the cessation of Hezekiah’s days spent with humanity (humanity within the context of the sin affected creation and not in regard to consciousness of the spirit). Ibn Ezra suggests that “I will not see” means, “I shall not see any longer the works of the Almighty:” in the land of the living. He explains further that this is the reason for the latter clause “I will behold humanity no more”, because part of the witness of God’s works is manifest in human beings. Many translate the Hebrew “chadel” as “World, life” following the comparative use in Psalm 39:5-6. However, the plain meaning of this word is “rest, cessation” and as such conveys a much different meaning from that of the traditional English translations. In short, the latter part of this verse “I will behold humanity no more with the inhabitants chadel at rest.” Is conveying the idea that Hezekiah is mourning the beholding of humanity in this (temporary) life alone, while at the same time showing that his understanding of Sheol includes the idea that he will share this inability to behold humanity in the land of the living, with those others who are departed and present with him in Sheol “with the inhabitants chadel at rest.” The Jewish sage Ben Melekh, in keeping with the writers of the 2nd Century Targum, observes, that seeing or appearing before the Creator signifies confession and praise. Thus the Targum of Yonatan’s allusion to the Temple cult and the manifest feminine presence of the Shekhinah, which is a manifestation of the Kevod HaShem (Glory of God). “I shall no more appear before the face of the Lord in the land of the house of his Shekhinah, in which is length of life; and I shall no more serve him in the house of the sanctuary.'” -Targum Yonatan (2nd Century CE) Isa 38:12 Doriy My generation, time, age is nesa pulled up, departed, veniglah and is removed, uncovered from me like keohel roiy my shepherd's tent: kipadtiy I am gathered together, rolled up by a weaver is chayay my life: midalah from threads he will cut me off: from day until night ta-shlim-eini You will make a covenant of peace with me. Contrary to common interpretation I do not believe “Doriy” (from dor: generation) should be understood as describing the so called “Tent of the body”, which is in fact a Gnostic idea drenched in heresy. Rather, as is suggested by the plain meaning of the Hebrew “Dor”, it is the temporal nature of existence in general within the sin affected creation, that is intended. Thus, “Generation” and not “Tent, dwelling”. That which is being lifted up and put away like a tent is the temporal existence (generation of a life) within the sin affected creation. The body on the other hand is yet to be restored and renewed as a metaphysical entity at the resurrection of the dead, and not done away with completely as many theologians suggest. To the contrary, we believe in the physical resurrection, or did Messiah rise a ghost? A curse on that idea! Thomas touched His physical body post resurrection. It is high time we did away with these Gnostic lies. “veniglah and is removed, uncovered from me like keohel roiy my shepherd's tent”. So much is to be uncovered ahead of the dying man: the veil of temporal existence gives way to eternal rest for those, who like Hezekiah have placed their hope in HaShem. A shepherds tent is pulled up to make way for a journey, an adventure into the new grazing lands of the future. Thus, following death the believer receives a fuller understanding of the eternal present. The Hebrew “Roiy” can be understood as “My shepherd” or, “The Shepherd to Whom I belong”. Both denote God and His King Messiah Yeshua. Think carefully on this: “uncovered from me like my shepherd's tent (generational existence)”. God, Who is Hezekiah’s Shepherd, is attributed a temporal tent, even though He is unmistakably eternal. Therefore, Whoever Hezekiah is referring to must be that manifestation of God as Shepherd Whom Isaiah has been prophesying as the King Messiah Imanu (with us) El (God). Messiah is yet to come in the context of Hezekiah’s historical prayer, and yet is alluded to as being one Who will experience death, the cessation of His time (dor) on earth (albeit temporarily). “I am gathered together, rolled up by a weaver is my life: from threads He will cut me off: from day until night You will make a covenant of peace with me.” The weaving analogy infers God as the weaver (Job 6:9). It also reveals the threads of life woven together to bring Hezekiah to this point. The phrase “from day to night” is a Hebrew idiom expressing the outworking of something within a short period of time. Thus, prior to God’s response and promise of additional years Hezekiah believed his death was imminent. “You will make a covenant of peace with me.” Notice that in spite of his distress and the realization that he is soon to die Hezekiah none the less acknowledges his belief that beyond death the covenant of peace God will make with Hezekiah will sustain him. Isa 38:13 It is made plain to me until morning, as a lion, so will He break all my bones: from day until night ta-shlim-eini You will make a covenant of peace with me. Simply put, Hezekiah has come to terms with his imminent death. He has concluded that regardless of the distress caused by his anticipation of death and the pain of the illness along with its fast approaching end, that he is certain (repeating the phrase for the second time) that God “will make a covenant of peace” with him. That covenant, whether Hezekiah fully understood it or not, would be made in the shed blood of the coming Messiah (historically speaking), a covenant that had already been made outside of time and space (Rev. 13:8). Notice that Hezekiah acknowledges God’s control over both the illness and the covenant of peace. Isa 38:14 Like a swallow or a crane, so I did chirp: ehgeh moaning, muttering, meditating as a dove: my low eyes fail to look up: Adonaiy Lord I am oppressed; areveini make an exchange, become surety, mortgage (death pledge), become a ransom for me. Hezekiah explains the din of his expressions of pain. The cacophony of cries that issue from his suffering body and soul. He likens his suffering to oppression, an allusion to the oppression of Israel, particularly with regard to her time in Egypt. The sickness is the Tyrant that is oppressing Hezekiah and is a figure for sin, which oppresses his soul. “my low eyes fail to look up”. The plain meaning is that Hezekiah is so weak and sick that he lacks the physical and emotional energy to look up, either for food or in a spiritual sense to make proper supplication before God. The Targum Yonatan conveys this in the spiritual sense by alluding to the manifest glory of the Shekhinah: “I lifted up mine eyes, that refreshing might come to me from (before) Him whose Shekhinah is in the highest heavens: Lord, hear my prayer; grant my petition.” -Targum Yonatan “Lord I am oppressed make an exchange for me.” This shows, at least in part Hezekiah’s understanding that his suffering can only be overcome through a redemptive ransom. The title Adonaiy is used rather than the Holy Name YHVH: while Adonaiy can refer to any lord, YHVH refers only to Hashem. Thus, in petitioning Hashem Hezekiah has chosen a title that might also be used of Messiah, a man Who is God with us. “Make an exchange for me” equates to “take my place”, or “Bail me out”. Thus, whether Hezekiah fully understand what he is asking for or not, he is essentially requesting that God take his place and bear the suffering for him. This is of course, the very nature and mechanism of the Gospel: Messiah (Imanu-El, with us-God) becomes the ransom that atones for our sin and makes us whole. Isaiah will later prophecy the greater answer to Hezekiah’s request: “Surely He has borne our griefs, and carried our sorrows: yet we esteemed Him stricken, smitten of God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. All we like sheep have gone astray; we have turned everyone to His own way; and the Lord has laid on Him the iniquity of us all.” -Isaiah 53:4-6 Isa 38:15 What will I say? Now speaking to me Himself He has fashioned, made, done it: I will go softly all my years upon the bitterness of nafshiy my soul. Hezekiah acknowledges that in when faced with God’s authority, mercy and redemption there is nothing more a man can say. Ibn Ezra suggests that this verse refers to the answer of God and the promise of an additional 15 years. This view would mean that the final clause refers to the way Hezekiah intends to address bitterness in the years ahead, be it through illness or political intrigue. However, it is equally possible that this verse is referring to the first words of the Lord spoken through Isaiah concerning Hezekiah’s certain death. If this is the correct understanding then the present verse shows that Hezekiah has concluded that he should exhibit a contrite state of heart before God in the face of his imminent death. Isa 38:16 Adonaiy Lord, according to this life are all these things, and in the life of ruchiy my spirit ve-ta-chalimein-iy so You will recover me (chalam as from a dream), ve-ha-chayeiniy and cause me to live. “according to this life are all these things”. What things? All those things aforementioned in Hezekiah’s mikhtav: pain, sorrow, despair, distress, oppression are all part of a man’s life on earth in a sin affected world. “These things” might also refer to the things fashioned by God for the sake of Hezekiah, however, this is less likely. What is certain is that all things exist according to God’s word and that “man does not live by bread alone but by every word that proceeds from the mouth of God” (Deut. 8:3 Matt. 4:4). Therefore, we can understand this verse to convey the idea that relying on the things of God is the foundation for the recovery the human spirit. “In the life of my spirit, so You will recover me and cause me to live.” Hezekiah has just prior to this named those things that are common to life on earth in a sin affected body: now he makes a distinction between the sin affected body and the everlasting nature of the spirit ruach, that part of the person that continues to exist in Sheol after death awaiting the resurrection and restoration of the physical in the perfect world to come. Therefore, contrary to the protestation of many modern scholars, Hezekiah is clearly showing an understanding of the afterlife that includes the conscious state of the spirit within Sheol, be it in Gan-Eden or Gehinnom. After all, the Hebrew chalam is used as a descriptor that invokes the idea of waking from a dream. What is this life if not the dream that acts as a prelude to the reality of eternity. Thus, “In the life of my spirit, so You will recover me and cause me to live” takes on an ambiguous meaning that illuminates both the physical healing of Hezekiah and the post death reality of his spirit when the 15 years are concluded. The Targum also interprets this verse as referring to the resurrection: “O Lord, You have said concerning all the dead, that You will quicken them, and You have quickened my spirit before any of them: You have quickened, You have made me to live.” -Targum Yonatan Isa 38:17 Hineih Behold, now, le-shalom for peace I had great bitterness: but You have chashakta in longing for nafshiy my soul delivered it mishachat from the pit of wearing out: for You have cast behind Your back all my sins. One cannot dispute the fact that Hezekiah understands his deliverance to be both physical and spiritual. It is deliverance from sin that he is alluding to here, something that can only be purchased by a substitutionary sacrifice of shed blood. Therefore, he understands at least in part the redemptive process of God through Messiah, even though at that time in history Messiah was yet to enter time and space. Thus, we understand that the transcendent nature of the resurrected Messiah is inferred by Hezekiah’s words. “now, for peace I had great bitterness”. Is understood by Ibn Ezra to refer to Hezekiah’s life being at the middle point of his days and the bitterness refers to his illness. Thus, at 39 years old he was considered to be in the relatively peaceful middle time of life rather than at one end or the other. It was therefore, in the peaceful time of his life that he received the dreadful news of his imminent death and was thus embittered. However, Yosef Kimchi interprets this phrase to mean that peace had replaced the bitterness: “Now my life is for peace, though I had great bitterness”. This I believe is the correct interpretation. “but You have in longing for my soul delivered it from the pit of wearing out: for You have cast behind Your back all my sins.” Hezekiah recognizes that God has longed for him in love and mercy and will both deliver him from the physical wearing out of his body in the immediate sense, and from the just punishment for his sins in the eternal sense. Isa 38:18 For Sheol (Holding place of departed humans, divided into Gan-Eden and Gehinnom) cannot praise You, nor can death yahaleka celebrate (shine light on) You: there is no hope for those who descend into bor a pit, well, cistern, to come into amitecha Your truth. It is true that the holding place Sheol cannot praise God, nor can death, which is not a person but a state resulting from sin. This of course does not negate the ability of the departed to engage with God (Rev. 6:9-11), Who is not bound by time and space, nor is He deaf to the conscious departed (Though it is true that they have no means of communicating with those who remain living in the sin affected world of the present reality). The latter clause “there is no hope for those who descend into a pit, to come into Your truth” is best summed up by the Scripture “It is appointed unto human beings to die once and then the judgement” (Hebrews 9:27). In other words, there is no dispensation for salvation following death: a person must accept God’s redemptive offer during life and or in the moments of transition between life and death. Isa 38:19 Chay Life, chay life, he yodecha shall throw praise to You, kamoni as I do ha-yom this day: Av Father levaniym to the children You make known amitecha Your truth. “Chay, chay” The living, both those corporeally and spiritually alive will always praise God. “As I do this day” refers first to the day that Hezekiah receives his healing and in general to every day on which Hezekiah’s voice gives praise to Hashem. The Father mentioned is of course Hashem and the children (plural) are Israel, ethnic, religious and subsequently all those who through Israel’s Messiah receive the truth that the Father makes known. “Your truth made known” is the redemption of human beings and of all sin affected creation through the shed blood of the Son and King Messiah Yeshua. Isa 38:20 HaShem (YHVH: Mercy, the LORD) is for saving me: u-neginotay therefore we will sing my songs to the stringed instruments all the days of our life at beiyt the house of HaShem (YHVH: Mercy, the LORD).” The singular grammar of the first clause is beautiful: “Mercy is for saving me”. Take time to pause and consider this, HaShem is for saving you, are you for accepting that salvation? Notice that following the singular phrasing of the first clause that the Hebrew uses the plural to describe the songs of praise. Why? Because Hezekiah is referring to something more than physical healing and salvation from certain death in his personal immediate context. He is also referring to the deliverance of Judah from the Assyrians: further still and most importantly he is alluding to that salvation which places our sin behind the back of God (as it were). Thus, in the likeness of the psalmist we (all Israel and those from other nations who find redemption through her Messiah) sing praises “all the days of our life at the house of HaShem”, both physical atop the Temple mount and eternal, being in God and the Lamb, Who reside in place of the Temple in the New Jerusalem, a city which has no need of a Temple (Rev. 21:22). Isa 38:21 For Yeshayahu (YHVH, he is salvation: Isaiah) had said, “Let them take a cake of pressed figs, and use it as a medicinal rub upon the boil, and he will recover.” These verses are retrospective in that they refer back to the process of healing that occurred over the period of time that Hezekiah was recording his mikhtav. The mechanism for the healing reminds us that God heals in many and varied ways and not always instantaneously. The goal of the miraculous is to point people to salvation. Healing is of little value if it only extends life unto eternal death. The purpose of God’s healing is to invoke salvation and wholeness. Thus, Yeshua says “Go, your faith has made you whole.” And not “Go, your faith has healed you” as some intellectually dishonest English versions suggest (Luke 19:17; Mark 5:34; 10:52 etc.) Isa 38:22 Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) also had said, What is the sign that I shall go up to the house of HaShem (YHVH: Mercy, the LORD)? Once again this verse should be understood retrospectively and refers to the sign of the shadow reversing up the stars of Ahaz, which has occurred chronologically speaking prior to this point in the narrative. As explained earlier, these verses are included directly prior to the healing of Hezekiah in the 2 Kings 20 account. © 2018 Yaakov Brown How often we miss out on the comfort that might be afforded us in simply calling on the various attributes and character traits of God. We rush into our petitions with desperate cries for help when much of that help begins in the knowledge of Who we’re petitioning. Isa 37:1 And it came to pass, when king Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) heard, he tore his clothes, vayitkas and covered, concealed, hid himself with sackcloth, vayavo and went to the beit house of HaShem (YHVH: Mercy, the LORD).
Hezekiah tore his cloths in union with his court and the people of Judah. He tore them in mourning at their predicament and in sorrow over both his personal sin and disbelief, and over that of his people. This is the first step in his symbolic repentance. Second, he put on or “covered” himself with sackcloth. The Hebrew root “kasah” translated “covered” also means to conceal, hide and in a figurative sense to overwhelm. Thus, Hezekiah is overwhelmed by the consequences of both his own sin and that of Judah. While tearing garments is an instantaneous response to the revelation of sin and turmoil, it is none the less over in moments. Putting on sackcloth adds an intentional and ongoing component to repentance by constantly reminding the wearer of the discomfort and distress that sin and its consequences have brought upon him. These acts of repentance do nothing to convince God of a man’s true state of heart, He knows all that is in a man’s heart. Rather, these symbolic actions are a means by which a man might remind himself of his true state before God and his need for the redemption that only God can provide him. Prayerful supplication and practiced repentance are for our benefit, yet another affirmation of God’s grace and mercy toward us. He is all knowing and yet in love He has selflessly engaged us in eternal conversation. Hezekiah went “to” not “into” the house of HaShem. Only priests were allowed to enter the Temple (Court of priests, holy place) and only the High priest, the Holy of holies. The Hebrew reads “vayavo beit YHVH” literally “and he went house YHVH”. If the text were meant to be understood as “and he went into the house of HaShem” it would need to read “vayavo babeit YHVH”. Were we to read the text as most English translations render it “he went into the house of the Lord”, we would also need to presume sin upon Hezekiah for breaking the Temple cult protocol (a sin committed by king Uzziah, who was struck with leprosy as a result [2 Chron. 26:16-22]): this is clearly not what the context conveys. Hezekiah is in no way punished for his genuine pleas to HaShem and is therefore not guilty of breaching Temple protocol or presuming upon himself the role of priest. To the contrary, Hezekiah is shown here as a respecter of protocol and one who honours the God given roles of others. This is one of his noblest traits as king. Hezekiah went up to the house of the Lord (v.14) and certainly entered the court of Israel (men’s courtyard) approaching the court of priests (For priests only) but went no further than the opening to the court of priests. There is much for us to learn from Hezekiah’s actions. At this point in his story he did not presume to take things into his own hands as he had done. Instead he chose to rely on God and the systems set in place for orderly worship and petition. Hezekiah honoured the roles of the priest Eliyakiym, the Torah scribe Shevna and the priests who were fulfilling their allocated period of service in the Temple proper at the time of these events. His patient attention to detail in these matters shows both humility and trust on his part. A trusting man may act promptly but he need not act presumptuously as a result of panic and apprehension. Isa 37:2 And he sent Eleyakiym (God raises, arises), who was over ha-beit the house (Temple), and Shevna (vigour, tender youth) ha-sofeir the scribe, and the ziknei elders (older ones) of ha-cohanim the priests, mitkasiym covered, concealed (overwhelmed) with sackcloth, to Yeshayahu (YHVH, he is salvation: Isaiah) the prophet the son of Amotz (Strong, alert, courageous). We note that Yoach the recorder/historian is missing from the religious retinue sent to Isaiah. The petitioning of God through the prophet is pursued devoid of concern for contemporary secular record. This group of the king’s representatives are those responsible for the spiritual care of Judah and Israel. Thus, it is the elders among the priesthood who go in addition to Eliyakiym and Shevna, as representatives of the entire priesthood and of Judah’s Temple cult practitioners. Isa 37:3 And they said to him, “Thus says Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), ‘This day is a day of tzarah distress, and of tochechah correction, and of ne’atzah blasphemy (contempt): for the baniym children are come to the birth, and there is no strength to bring them forth. Hezekiah calls this day a day of “tzarah” distress, and of “tochechah” correction, and of “ne’atzah” blasphemy (contempt)”:
By using these three specific terms Hezekiah is soberly acknowledging the truth of Judah’s situation. She is being oppressed as God’s people, she is guilty of sinning against God and is deserving of His rebuke and correction, and she is appalled at the blasphemy being levelled against the God of Israel as a result of both Israel’s sin and the arrogance of her enemies, who are ultimately the enemies of God. The idiom “for the children are come to the birth, and there is no strength to bring them forth” (ref. Isa. 66:9) conveys a great deal. In its colloquial form it was probably used in the singular, however, here it is plural “children”. Thus, as Yarchi rightly interprets it refers to Israel (God’s chosen children) and the matriarchs of Israel, her human mothers. In the process of birthing there is sometimes a point at which neither the mother’s contractions nor the child’s movements are able to bring about the final coming forth from the womb. In such cases both mother and child are helpless to deliver themselves, they’re utterly reliant on help received from another, such as a midwife or physician. Thus Hezekiah is making an admission on Judah’s (Israel’s) behalf, confessing her helplessness and complete reliance on deliverance at God’s hand. Isa 37:4 It may be that HaShem (YHVH: Mercy, the LORD) Eloheiycha your God (Judge) will yishma hear, listen to the words of Rav-shakeih (The great cupbearer), whom the king of Ashur (a step: Assyria) his adonav master has sent to taunt the Elohiym Chai living God, and will decide against the words which HaShem (YHVH: Mercy, the LORD) Eloheiycha your God (Judge) has heard: wherefore lift up your prayer for the remnant that is left.” Hezekiah is not necessarily showing his lack of relational understanding of God with the phrase “Your God”. This phrase is often used by Hebrew speakers to challenge the hearer to take ownership of their common bond. Yeshua (Jesus) uses it in this way when he says “Your Torah” (John 8:17; 10:34; 18:31): He does not mean to say that it is not His Torah, rather He means to stir in them a sense of right identity and ownership with regard to the Spirit of the Torah and the bond shared in it by every Jew. Therefore, we may understand the phrase “Your God” in one of two ways: either Hezekiah is yet to enter into personal relationship with God or, he is reminding himself that his God is also the God of Isaiah, and reminding Isaiah that the prophet shares his God with his people Israel. By saying “Maybe Hashem will hear” means, maybe the sin of Assyria will make a louder din in the ears of God than that of our own sin. Hezekiah knows that God has witnessed the blasphemy of Assyria, his question is one of action: Will God act for His own Name’s sake and subsequently for the sake of His people Judah? The phrase “lechareif Elohiym chai” to taunt the living God, seems to be an allusion to the mocking display of Goliath (1 Sam. 17:26; 17:36). Thus, the mocking display of Rav-Shakeih is seen as being an affront to God of similar nature. With regard to the phrase “Your prayer” as it applies to Isaiah. It is true to say that “The prayers of a righteous man are powerful and effective”, not because of a man’s righteousness but because the Righteous One lives in him. Thus, with regard to salvation God has no favourites but with regard to right action God favours the obedient. Isa 37:5 So the servants of king Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) came to Yeshayahu (YHVH, he is salvation: Isaiah). Isa 37:6 And Yeshayahu (YHVH, he is salvation: Isaiah) said to them, “Thus will you say to adoneichem your master, Thus says HaShem (YHVH: Mercy, the LORD), ‘Al-tiyra Be not afraid mipenei of the face (appearance) of ha-devariym the words that you have heard, with which the na’arei young boys of the king of Ashur (a step: Assyria) have blasphemed Me. Isaiah turns Hezekiah’s phrasing toward the servants of the king for much the same reason for which Hezekiah had addressed Isaiah. “Thus will you say to your master/lord…” As priests and keeper of Torah responsible for the mechanisms of worship practice they are being tasked by the prophet to honour the Lord’s chosen king over Judah and to act in a messianic role as communicators to the king. They are both receiving and giving the Word of the Lord. To Hezekiah the message of HaShem begins as it often does with the comforting words “Al-tiyra” no fear! Specifically “Don’t be afraid of the appearance of the words that you’ve heard”. So often we are afraid of how things appear to be because we have lost sight of the unseen and the present work of God in our midst. God calls Hezekiah to return to Him and receive insight so that he might be delivered from appearances and understand the reality of God’s work. There is a beautiful irony in the name Ashur (a step). It’s as if the step had hurled curses at those who will step on it as they ascend to the mountain of the Lord. The prophet uses the Hebrew “na’arei” boys, young men, as a subtle insult toward the messengers of Sennacherib. They are not even wise enough in years to qualify as seasoned servants and are instead called novice children by the prophet Isaiah. Isa 37:7 Hinni Behold, pay attention, I will send a ruach spirit (wind) upon him, and he will hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.’” It is a spirit from HaShem that is to come upon Sennacherib. This can be understood as both an angelic messenger that will disquiet him and or a spirit of dread, fear etc. An ill wind as it were. “He will hear a rumour” most likely refers to the rumour of verse 9 concerning the king of Ethiopia. It may also be alluding to the news of the destruction of the Assyrian army which will soon (Within a year’s time) reach Sennacherib, though this is less likely given the seeming immediacy of the qualifying events pursuant to this verse. Isa 37:8 So Rav-shakeih (The great cupbearer) returned, and found the king of Ashur (Assyria: a step) warring against Livnah (white): for he had heard that he was departed from Lachiysh (invincible: south of Jerusalem in the territory of Judah). Rav-Shakeih had heard of Sennacherib’s movements and had journeyed from Lachiysh to Livnah (possibly the Egyptian city but more likely the city of the same name in the territory of Judah [Joshua 10:29]). Isa 37:9 And he heard it said concerning Tirhakah (searched out the pious) king of Ethiopia, “He is come forth to make war with you.” And when he heard it, he sent messengers to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), saying, The nearest precedent subject is Sennacherib, thus, it is Sennacherib who receives the news concerning Tirhakah and in desperation sends messengers back to Hezekiah to repeat and expand on the threats and intimidations of the previous chapter. Tirhakah was king of both Ethiopia and Egypt at this time. Isa 37:10 “Thus will you speak to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) king of Yehudah (Judah: praise), saying, ‘Don’t let Eloheicha your God, in Whom you trust, deceive you, saying, “Yerushalayim (Flood of peace: Jerusalem) will not be given into the hand of the king of Ashur (Assyria: a step).” These are the words Sennacherib instructed his messengers to say to Hezekiah. The prophet Isaiah juxtaposes the arrogant actions of the king of Assyria and his messengers against the righteous actions of God and His prophet, messenger to the children of Israel. Sennacherib’s accusation exceeds the blasphemous words previously spoken by Rav-Shakeih. To claim that HaShem (Who cannot lie) has deceived Hezekiah and Israel amounts to likening HaShem’s character to that of the father of lies the Satan. Isa 37:11 Hinei Behold, pay attention, you have heard what the kings of Ashur (Assyria: a step) have done to all lands by destroying them utterly; and will you be delivered? Isa 37:12 Have the elohoheiy gods of the nations delivered those who my fathers have destroyed, Gozan (cutting off), and Charan (Mountaineer), and Rezeph (Hot stone), and the children of Eden (Pleasure, delight) which were in Tel-assar (Hill of Ashur)? Isa 37:13 Where is the king of Chamat (fortress), and the king of Arphad (I will be spread out), and the king of the city of Sepharvaim (two sipparas), Hena (troubling), and Ivah (ruin)?’” It is interesting to note that here Sennacherib attributes to his fathers’ (Sargon and the previous kings of the Derketade dynasty which he had overthrown) that which Rav-shakeih had given Sennacherib himself credit for. This serves to strengthen the indictment against Sennacherib’s generational pride and the pride seeded in the very soil of Assyria and her precedent empires. While many of the cities mentioned are identifiable a number of them can’t be placed geographically with certainty do to insufficient historical and archaeological information. The Targum understands the last two nouns as a description of Sennacherib’s actions: "has he not removed them, and carried them captive?'' -Targum Yonatan The Jewish commentator Yarchi agrees with this interpretation: "the king of Assyria has moved and overthrown them, and destroyed them, and removed them out of their place;'' What is certain is that Sennacherib was boasting of his prowess and wilfully impugning the character of the God of Israel. Isa 37:14 And Chizkiyahu (Hezekiah: my strength is YHVH) received the letter from the hand of the messengers, and read it: and Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) went up to ha-beit the house of HaShem (YHVH: Mercy, the LORD), and spread it before HaShem (YHVH: Mercy, the LORD). Like the tearing of his cloths and the wearing of sackcloth, the spreading out of the letter before the Lord was a symbolic act done before the people to show that the king was petitioning the God of Israel alone for deliverance. This act is in itself a prayer practice. Hezekiah went up to the Temple and as far as the court of Israel in order to lay out the letter at the opening to the entry to the court of the priests. Isa 37:15 And Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) prayed to the HaShem (YHVH: Mercy, the LORD), saying, Isa 37:16 “HaShem (YHVH: Mercy, the LORD) Tzevaot (Who goes warring, of hosts), Eloheiy God of Yisrael (Israel: overcomes in God), that sits between the ha-kerubim (Angelic beings), You are ha-Elohiym the God, You alone, to all the kingdoms of the earth: You have made ha-shamayim the heavens and ve’et ha-aretz the earth. Having presented his unspoken prayer to God in the form of the letter, Hezekiah now calls on God using a very specific and significant title “YHVH Tzevaot, Eloheiy Yisrael” Mercy Who goes Warring, God/Judge of Israel (Overcome in God). There are many other names for God that Hezekiah could have used, however, the situation called for the God Who arises to battle, the King over all Who rules the host of the heavens. One does not call on the Prince of Peace when war is needed. Of course, it is one of the mysterious ironies of God’s character, that it is Mercy (YHVH) Who goes warring. Hezekiah adds to the first title by acknowledging God’s intrinsic link to His people Israel “Eloheiy Yisrael” those who overcome in God’s judgement. Ethnic, religious, spiritual: HaShem has placed His Name on the people of Israel. Hezekiah is not done with his identifying of the attributes and person of his God: “Who sits between the Cherubim” is a reference to the Mercy Seat atop the Ark of the Covenant which resides between the fierce Cherubim (Anthropomorphic Angelic beings) and dwells in the Holy of holies (Psa. 18:10; 80:1). This is a description of both the attribute of God’s mercy and the literal manifest (feminine) presence of God known to the rabbis of the Talmud as the Shekhinah. Still Hezekiah continues, the entire prayer thus far being a calling out of some of the many titles and attributes of God. He concludes with two fundamentally important descriptors: Elohiym (Intense God) over all the kingdoms of the earth (A direct affront to the foolish claims of Sennacherib), and Creator of both the heavens (All that exists above and beyond) and the earth (the location of the present crisis). How often we miss out on the comfort that might be afforded us in simply calling on the various attributes and character traits of God. We rush into our petitions with desperate cries for help when much of that help begins in the knowledge of Who we’re petitioning. Hezekiah reminds himself and his people that all prayer is a response to the Greatest of Persons. He calls out to:
It is in the comfort of reminding himself of Who God is that Hezekiah gains the spiritual strength to continue his petition in hope. Isa 37:17 Incline Your ear, HaShem (YHVH: Mercy, the LORD), and hear; open Your eyes, HaShem (YHVH: Mercy, the LORD), and see: and hear all the words of Sennacherib (Sin [moon deity] sends many brothers), which he has sent to taunt the Elohiym Chaiy living God. God is invisible, immutable, unseen, He has no ears. The poetic language is used to bridge the gap between the seen and the unseen. God has heard, He is all knowing, thus, Hezekiah is asking God to listen and act. God has seen, He is all seeing, thus, Hezekiah is asking God to look with mercy and act. Hezekiah identifies the blasphemous words of Sennacherib not for God’s sake, God has heard them and decided Sennacherib’s fate from before the foundation of the world. Hezekiah is reminding himself of the insult to God and acknowledging to himself and all Israel, that unlike the gods that Sennacherib has alluded to in their defeat, the God of Israel is living, in fact He is the very reason that life exists “Elohiym Chaiy”. Isa 37:18 Amenam Surely, HaShem (YHVH: Mercy, the LORD), the kings of Ashur (Assyria) have laid waste all the nations, and their countries, Isa 37:19 And have naton given their elohiym gods (judges) ba-eish into the fire: for they were not gods, but the work of human hands, wood and stone: therefore they have destroyed them. Hezekiah acknowledges before God the truth of what Sennacherib has said while at the same time discerning the key difference between the defeated non-gods and the God of Creation. Isa 37:20 Now therefore, HaShem (YHVH: Mercy, the LORD) Eloheiynu our God, save us from his hand, that all the kingdoms of the earth may know that You are the HaShem (YHVH: Mercy, the LORD), You only.” Hezekiah ends his prayer by acknowledging the ultimate reason for God’s acting in these circumstances. It is God’s Name and reputation that must be honoured and maintained before all the kingdoms. Why? Because the salvation of humanity is reliant on Him. God is not a narcissist, He lifts Himself up before humanity in order to raise us up from eternal death. His exaltation is our redemption. Hezekiah ends his prayer by acknowledging that Gods Mercy YHVH is firmly established (He uses the Holy Name twice), that YHVH is Eloheiynu is “Our God” (Israel’s God), and that God alone holds the title of Merciful Judge over all things. Isa 37:21 Then Yeshayahu (YHVH, Mercy, He is salvation: Isaiah) the son of Amotz (Strength) sent to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), saying, “Thus says HaShem (YHVH: Mercy, the LORD) Eloheiy God of Yisrael (Israel: overcomes in God), ‘Whereas You have prayed to me against Sennacherib king of Ashur (Assyria): It is “Mercy He is Salvation” the son of “Strength” who is tasked with sending God’s answer to “My strength is Mercy”. What beauty there is in the names of God’s servants, what majesty there is in the narrative of God’s Word, and what unparalleled mystery is held in the fact that it is the sum of history and eternity woven together. Notice that Isaiah identifies (his God) as YHVH Eloheiy Yisrael. He does this in truth and in solidarity with his Israeli brother Hezekiah. As if to say, “We have called on Him together my brother, and it is He Whom we have called on, the very person Who imparts our identity, Who responds to us”. Isa 37:22 This is ha-d’var the word which HaShem (YHVH: Mercy, the LORD) has spoken concerning him; The virgin, the daughter of Tziyon (Parched land), has despised you, and laughed you to scorn; the daughter of Yerushalayim (Flood of peace) has shaken her head at you. “This is ha-d’var the word” is both literal and literary. It is also transcendent in that this word (essence) is not simply true in the moment or even according to the circumstance but rather it is perpetually true because the Devar Word is Yeshua Himself. We could read “This is the Yeshua Whom Mercy has sent out in response to the taunts of His enemies.” Note that what follows is a future prophetic statement at the time that Hezekiah receives it. After all, Judah the virgin daughter had not yet laughed Sennacherib to scorn, nor had the residents of Jerusalem mocked him with shaking heads. To the contrary, Judah was terrified of him. Thus, HaShem speaks into time and space that which is already complete, though yet future. Isa 37:23 Whom have you taunted and blasphemed? and against Whom have you raised your voice, and lifted up your eyes on high (gazed at with haughty eyes)? Against the kedosh Holy One (holiness) of Yisrael (Israel). The true nature of the subject of Sennacherib’s taunt is revealed “Kedosh Yisrael” Holy One of Israel. “The tribal God of Israel is God over all, tremble you piss-ant!” Isa 37:24 Via your servants you have taunted adonaiy a lord (Hezekiah), and have said, ‘By the multitude of my chariots I have come up to the highest mountains, to the sides of Levanon (witnesses); and I will cut down the tall cedars there, and the choice fir trees there: and I will enter into the height of his border, and the forest of his Carmel (orchard, plantation). Isa 37:25 I have dug, and drunk water; and with the sole of my feet I have dried up all the rivers of the besieged places.’ The English reader should be careful not to read “adonaiy” master/lord in this context as referring to God, it does not. It is used here to refer to the king of Judah adonaiy melekh Yehudah, the earthly king Hezekiah. The message from God to Sennacherib is a fundamental challenge to the world view of the heathen king. The indictment cites Sennacherib’s taunting of Hezekiah (God’s chosen king over Judah at this point in history). The boasts of Sennacherib are acknowledged and the truth of at least some of them is affirmed. God does not deny that Sennacherib has had power to do these things, what He does is challenge him by revealing the true source of that power. Isa 37:26 Haven’t you heard long ago, I have asah fashioned it; and of ancient times, that I have yatzar framed it? Now I have brought it to pass, that you should be allowed to lay waste defenced cities turning them into ruinous heaps. God being outside of time and space, knowing the end from the beginning, has seen these events complete and has been in control of the outcome from before the birth of Sennacherib. “Haven’t you heard?” Sennacherib had all the resources of the known world available to him regarding ancient histories and the words of the prophets of many nations. He had heard of the God of Israel and what had been done for the ancient Israelites. The Targum Yonatan adds, "what I did to Pharaoh king of Egypt;'' Thus king Sennacherib is without excuse. He cannot say “I didn’t realise that the God of Israel was not to be trifled with…” Isa 37:27 Therefore their inhabitants were of short yad hand (strength), they were shattered and put to shame: they were as the plants of the field, and as the green herb, as the leeks on the housetops, and as crop blasted before it was grown up. God allowed the inhabitants of the cities defeated by Sennacherib to be caught by surprise and made weak in military terms so that the greater purpose of God, the redemption of His people and subsequently of the nations, might come to fruition. Isa 37:28 But I know your abode, your going out, and your coming in, and your rage against Me. This is an interesting turn of phrase. To the Hebrew reader it is a phrase all too familiar, prayed over the mezuzah as we leave and enter our homes “Blessed are you HaShem our God Who guards our going out and our coming in… Who guards our coming in and our going out.” It is a phrase connected to Shaddai (The Shin on the mezuzah) the All Sufficient Protector of Israel. It is a phrase that comforts Israel while at the same time terrifying her enemies. “You say you are King of kings Sennacherib, and that your god is above all others. Wake from your delusion you fool, I know the intimate details of every aspect of your existence and hold your fate in My hands.” Isa 37:29 Because you rage against Me, and your storming, has come up into My ears, therefore I will put my hook in your nose, and my bridle in your lips, and I will turn you back by the way in which you came. The idea that Sennacherib’s rage and boasting has come up into God’s ears is a slight against Sennacherib and his gods. Their taunts and boasts concern a small dominion, one allowed them by God, Who is high above them. The Assyrians were known to lead their captives away with hooks in their noses and pull them along from piercings in their lips. Thus, they are punished according to their own actions. Isa 37:30 And this will be a sign to you, You will eat this year that which grows of itself; and the second year that which springs up on its own: and in the third year you will sow, and reap, and plant vineyards, and eat the fruit of them. Verse 30 begins an inserted word of hope spoken to Judah (Israel). Here the children of Judah are addressed, the sign being one that reveals Judah’s coming deliverance. Notice that the sign will unfold over the course of Judah’s deliverance from Assyria. It will not happen all at once but it will happen. Isa 37:31 And the remnant that has escaped of the house of Yehudah (Praise: Judah) shall again take root downward, and bear fruit upward: “as a tree which sends forth its roots below, and lifts up its branches above.” -Targum Yonatan (2nd Century CE) This remnant is not a “type” as some foolishly suggest, so as to deny ethnic Israel’s identity. To the contrary, the remnant is literal ethnic Judah (Israel): it is literally qualified as such by the words “of the house of Judah”, an ethnic distinction. These are those in Jerusalem joined with those that had escaped out of the cities of Judah, during Sennacherib's invasion of the land, and besieging and taking of the fortified cities. By God’s grace they will again thrive like a tree that takes root downward feeding on the deep mayim chayim living waters of God and bears fruit upward providing healing for the nations. Isa 37:32 For out of Yerushalayim (Flood of peace: Jerusalem) will go forth a remnant, and they that escape out of mount Tziyon (Parched land): the kinat zeal, jealousy of HaShem (YHVH: Mercy, the LORD) Tzevaot (Who goes warring, of hosts) will do this.’ “For the remnant of the righteous shall go forth from Jerusalem, and the escaped of them that establish the law from mount Zion: by the Word of the Lord of hosts shall this be done.” -Targum Yonatan It is the “kinat” fervour, zeal, jealousy of the Lord of Mercy Who goes warring, that will do this. It is God in action, arisen, fierce, Who comes to deliver His loved ones. They will go out from Jerusalem to return to their allotted towns and villages within the territory of Judah. They will escape captivity in the mount and be free to go out and come in. The added clause of the Targum rightly concludes that this remnant will (for a time at least historically speaking) be devote in their faith practice and love for HaShem. Nothing either Hezekiah or Judah has done will bring these things about. This will happened based entirely on the “Zeal of The Lord Who goes Warring”! Isa 37:33 Therefore thus says HaShem (YHVH: Mercy, the LORD) concerning the king of Ashur (Assyria), “He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a siege ramp against it. “Therefore” means, “because I am zealous for My people and My own great Name, and have already established Judah’s deliverance”. God has determined that Sennacherib will not even get the opportunity to approach the city of Jerusalem or plan even the minutest detail of a campaign to proceed against her. Isa 37:34 By the way that he came, by the same he will return, and will not come into this city,’ says HaShem (YHVH: Mercy, the LORD). Isa 37:35 ‘For I will defend this city to save it for My own sake, and for my servant David's sake.’” Nothing is so soul destroying to the man of great conquest as a defeat that forces him to return in the way that he came. All ground gained is lost with each step back, every boast is swallowed, and like the poison of pride it sits festering in the belly. To die in battle is the glory of a warrior, and to return in defeat is his greatest shame. This would be god Sennacherib will suffer the greatest humiliation because he failed to humble himself. “Will not come in to this city” says YHVH. There is a day coming when Hashem will speak these same words to the enemies of Israel and to the great adversary of humanity the Satan “You will not come into this city!” Why does God defend and save the city of Jerusalem (Flood of Peace)? Is it for Judah’s sake? Is it for Israel’s sake? Is it because He wants to build a castle on the hill? Hashem defends and saves Jerusalem “for My own sake, and for my servant David's sake.” “For My Own sake” because without the knowledge of the Glory of the Lord no one can be saved, and “For My servant David’s sake” because the greater son of David the King Messiah brings redemption to Israel and to all humanity. Isa 37:36 Then malakh an angel of HaShem (YHVH: Mercy, the LORD) went forth, and struck in the camp of the Assyrians a hundred and eighty five thousand: and when they arose early in the morning, behold, they were all pegariym corpses meitiym dead on mass. These events are also recorded in 2 Chronicles 32:21-23 and 2 Kings 19:35-37. “Then” seems to infer that these events happened on the same night that Hezekiah had received the correspondence from Isaiah (2 Kings 19:35). However, this is probably not the case, given that the prophecy of 37:30 requires at least a year gap between it and the events of Assyria’s defeat. What took place during that year? Sennacherib was engaged in a conflict with Ethiopia/Egypt. We know this because Isaiah 37:8-9 explains that when he made his second attempt to bring Jerusalem under his power, he had received intelligence of the advance of Tirhakah, and therefore had withdrawn the centre of his army from Lakhiysh, and encamped before Livnah. The seemingly redundant language “they were all corpses dead” is a Hebrew poetic formula that denotes utter defeat. This work of an angel (messenger) of Hashem draws a correlation with Israel’s deliverance from Egypt. It is miraculous, instantaneous, performed at night and beyond the mechanisms of humanity. “And the Lord sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword. Thus the Lord saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side. And many brought gifts unto the Lord to Jerusalem, and presents to Hezekiah king of Judah: so that he was magnified in the sight of all nations from thenceforth.” -2 Chronicles 32:21-23 The first of Isaiah’s histories concerning Assyria closes here with a short account of the result of the Assyrian drama, in which Isaiah's prophecies were fulfilled: not only the prophecies immediately preceding, but all the prophecies of the Assyrian era since the time of Ahaz, which pointed to the destruction of the Assyrian forces (e.g. Isa. 10:33-34), and to the flight and death of the king of Assyria (Isa. 31:9; 30:33). If we look further forward to chapters 38-39, we see from Isa. 38:6 that it is only by anticipation that the account of these closing events is finished here. Isa 37:37 So Sennacherib king of Ashur (Assyria) departed, and went and returned, and dwelt at Nineveh (Abode of Ninus [possibly Nimrod]). Nineveh was built by the ancient man Ashur of Genesis 10:11. It became synonymous with those who served the sensual gods of created things in opposition to the One true God of Israel. The same spirit is in that land and its people till this very day. Isa 37:38 And it came to pass, as he was worshipping in the house of Nisroch (the great eagle) his god, that Adrammelekh (Majestic king) and Sharetzer (Prince of treasure) his sons struck him with the sword; and they escaped into the land of Ararat (Armenia: curse reversed): and Eisar-chaddon (Ashur has given a brother) his son reigned in his stead. A period of approximately 20 years passed between Sennacherib’s return to Nineveh from Judea and his death (701 – 681 BCE). “Nisroch” is a deity whose exact identity is debated. The Jewish sage Yarchi says, that the name Nisroch is related to "netser", a Hebrew noun referring to a branch or shoot and in Talmudic terms a plank, which may have been from the ark of Noah. This however, is pure conjecture. “Adrammelekh” was also the name of an idol (2 Kings 17:31) to whom children were sacrificed in fire. It is not known for certain what moved Sennacherib’s sons to commit this patricide. Yarchi says that Sennacherib prayed to his god, and vowed, if he would deliver him, that he might not be slain, he would offer up his two sons to him. Apparently his sons had been within hearing of him, therefore they killed him to prevent their own deaths. Again, this is conjecture. © 2018 Yaakov Brown A Priest, a Torah scribe and an historian go out to parley with the leader of a vast army carrying nothing more than some styli and parchment… Compare 2 Kings 18:13-37; 2 Chronicles 32:1-16
Introduction Chapters 36 -39 are an historical supplement to the prophecies of 1 – 35. Beginning at the fourteenth year of Hezekiah’s reign, these chapters record the literal fulfillment of many of the prophecies of the first 35 chapters and act as a link between the first and second prophetic themes. The events of chapter 36 are also recorded in 2 Kings 18:13-37 with some minor additions and textual variations. This period of history is also discussed in 2 Chronicles 32:1-16. Each of these records illuminates the other. It is impossible to know whether the Isaiah account predates the 2 Kings account. However, the prophet’s habit of inserting historical information into his proclamations (e.g. 7:1-6; 8:1-4; 20:1; 22:15) along with the style of Hebrew used and the references in Chronicles 26:22 and 32:32 to Isaiah’s historical and geographical activities, suggest that the present record (perhaps written by Asaph the recorder [v3]) is the original and or was recorded at the same time as the slightly more detailed 2 Kings account. Regardless, the multiple accounts only serve to affirm the historical accuracy of these events which are also attested to by ancient Assyrian records of the invasion of Judea in 701 BCE. Some will say that because the 2 Kings account is slightly more detailed that it must be the original, however, In the example of the repetitious accounts of Jeremiah 52 and 2 Kings 24:18-25:30, we have a proof that the text of a passage may be more faithfully preserved in a second location than it is in its original form. Therefore, as I stated previously, it is impossible to know without doubt which of the texts is the original. One of the strongest themes of this chapter is the arrogance and ignorance of the Assyrian king. This is faced in stark contrast by the vulnerable and frightened religious leaders and the historian sent to parley with the Rav-Shakeih (Great Cupbearer). Verse 3 almost sounds like the beginning of a bad joke “A Priest, a Torah scribe and an historian go out to parley with the leader of a vast army carrying nothing more than some styli and parchment…” Isa 36:1 And it came to pass in the fourteenth year of king Chizkiyahu (Hezekiah: my strength is YHVH), that Sancheiriyv (Sennacherib: Sin (Moon god) send many brothers) king of Ashur (Assyria: a step) came up against all the fortified cities of Yehudah (Judah: praise), and took them. 2 Kings 18:13 Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fortified cities of Judah, and took them. 2 Kings 18:14 And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended you; turn away from me: that which you have put on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. 2 Kings 18:15 And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king's house. 2 Kings 18:16 At that time did Hezekiah cut off the gold from the doors of the temple of the Lord, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria. As mentioned in the introduction, Assyrian records detail the invasion of Judea in 701 BCE and the conquest of forty six cities but not Jerusalem. It is no coincidence that these things began to happen in Hezekiah’s 14th year. 14 is 2 x 7 which is a number for completion. Thus, twice complete, the prophecies of the former chapters, being firmly established begin to manifest themselves literally before the eyes of all Israel. Prior to the threats of Sennacherib via his messenger the Rav-Shakeih, we are blessed with the promise revealed in the meaning of Hezekiah’s name. “Chizki My strength Yahu He is YHVH Mercy”. Judah has sinned and is worthy of discipline, king Hezekiah, as we will soon see, is no perfect chassid (saint): however, Judah’s deliverance is not reliant on her righteousness but on the righteous strength of Hashem. Against this Jewish king’s wonderful name we have Sancheiriyv, meaning “The moon god sends many brothers”. The Islamic world would do well to heed the warning inferred in this ancient narrative. Allah (feminine moon deity symbolized by the crescent moon) will send many brothers against Jerusalem (The Temple mount, Israel, the Jewish people) but the fate of those who despise the God of Israel and his people will be like that of the Assyrian Empire, they will cease to exist. It is important to note that the additional events given in the 2 Kings account occurred prior to the events of verse 2. It is Hezekiah’s faithlessness toward God that precedes the encounter that follows. Hezekiah had clearly lacked trust in God and or disbelieved the prophecies of Isaiah to some degree until it was almost too late. By giving Sennacherib the silver from the Temple of God Hezekiah would have been seen to be symbolically submitting the God of Israel to the moon deity (and or other gods) of Assyria. By giving the treasures of his own house to Sennacherib he would have been seen to be symbolically submitting the kingship of Judah (and Israel) to Sennacherib, who boasted that he was the “Great King”. Hezekiah even went as far as removing the gold plating from the Temple doors and the pillars, gold that he himself had installed in an act of worship to God. We have much to learn from Hezekiah’s actions. In many ways he was a devoted follower of Hashem but in many other ways he showed that he was prone to focus on temporal things and take his eyes off God’s eternal purposes. We are fools to take back those things that have previously been given over to God in worship and give them to the enemy of our faith. This happens when we take our eyes off eternal Mercy (HaShem) and instead submit our gaze to temporal fear. This is why Yochanan writes: “There is no fear in love; but perfect love casts out fear: because fear has to do with torment. He that fears is not made perfect in love.” -1 John 4:18 Isa 36:2 And the king of Ashur (Assyria: a step) sent Rav-shakeih (Rav Great shakah drink giver: Chief Cupbearer) from Lachiysh (invincible: south of Jerusalem in the territory of Judah) to Yerushalayim (Flood of peace: Jerusalem) unto king Chizkiyahu (Hezekiah: my strength is YHVH) with a great army. And he stood by the conduit of the upper ha-bereichah pool (from barak: bless, kneel) by the highway near the field of choveis those who clean clothes by treading them down in water (a fuller). 2 Kings 18:17 And the king of Assyria sent the Tartan (General) and the Rab-saris (Great Eunich) and the Rab-shakeh (Great Cupbearer) from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field. The 2 Kings account adds two officials to the Rab-shakeh’s visit. This creates a balance between parties and sets the scene more thoroughly in order to give a greater sense of the pride of Assyria and the vulnerability of Judah. The plurality of the Assyrian party is presupposed by Isaiah 37:6, 24. We notice that among the representatives of Judah there is no general or men of arms of any kind. As is often the case throughout Jewish history we Jews turn up to war with our Torah and history in hand. It is no wonder then that we are called people of the Book by some. While we don’t necessarily prove the adage “the pen is mightier than the sword”, it is true to say that in the end we trust in the Word that the pen engraves and that along with David the righteous among us proclaim “My heart is stirred with a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a skilful writer.” “Rav-shakeih” is a title rather than a proper noun. It translates literally as great drink giver or great irrigator, which is an idiomatic way of saying that this man is Sennacherib’s wine taster, his cup bearer, a man trusted to ensure that the king is not poisoned by a usurper or an enemy of the state. Thus Sennacherib puts his own words in the mouth of his most trusted subordinate. It is possible, due to his familiarity with the Hebrew language, that Rav-shakeih was an apostate Jew who was now in the service of Sennacherib. “Lachish” is a city within the territory of Judah (Joshua 15:39) 12 hours walk south-west of Jerusalem. It’s known today by the tel (mound/hill) that adorns the landscape, thus Tel Lachish. It was the gateway city to the main trade route south toward Egypt and was thus an extremely important strategic location. Sennacherib was in the midst of besieging Lachish when he sent the Rav-shakeih to Jerusalem (2 Chronicles 32:9). The pool mentioned is obviously close to the city walls given the fact that those on the walls could hear Rav-sakeih’s message spoken in Hebrew. Ben Melekh describes the pool, conduit, and highway: “the pool is a ditch, built with stone and lime, where rainwater was collected, or where they drew water from the fountain, and the waters were gathered into this pool; and there was in this pool a hole, which they stopped, until the time they pleased to fetch water, out of the pool: and the conduit was a ditch near to the pool, and they brought water out of the pool into the conduit, when they chose to drink, or wash garments: the highway was a way paved with stones, so that they could walk upon it in rainy days; and here they stood and washed their garments in the waters of the conduit, and in the field they spread them to the sun.” Isa 36:3 Then came out toward him Eleyakiym (God raises, arises), son of Chilkiyahu (My portion, territory, is YHVH), which was over ha-bayt the house, and Shevna (vigour, tender youth) ha-sofeir the scribe, and Yoach (YHVH a brother), son of Asaph (gatherer), ha-mazekiyr the recorder (from zakar: remember). 2 Kings 18:18 And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder. “Came out to him” means that they were sent out by Hezekiah. The Rav-Shakeih’s insolent words tell us that he would not have been above breaking protocol and calling the king of Judah out had he not been met promptly by Hezekiah’s officials. It is interesting to note that the corresponding account in 2 Kings has a Deuteronomic tone, while the account in 2 Chronicles has a more historical sound. It is possible that Shevna was responsible for the 2 Kings account, being a scribe (Theological), while Yoach recorded the 2 Chronicle account in the historical style commonly employed by a recorder, chronicler, historian. “Ha-Bayt” The House, is a title for the Temple. Thus, Eleyakiym was Priest of Hashem. “Ha-Sofeir” The Scribe, is a title given to the chief scribe responsible for maintaining the accurate transmission of the Torah. Thus, Shevna was the keeper of the Torah. “Ha-mazekiyr” The recorder, is a title given to the chronicler of historical events. Thus, Yoach was responsible for the accurate transmission of Israel’s history at the time of Hezekiah. With the titles and roles of these three men in mind we’re able to see a certain prophetic continuity in their names: · Eleyakiym, God raises up Mount Zion (The House, Har Bayt) above all other mountains (Micah 4:1). · Shevna, vigorous and tender the Torah of the Lord goes out from Mount Zion (Micah 4:2). · Yoach, Adonai a brother through Yeshua the King Messiah Immanuel [with us God](Hebrews 2:11; Luke 8:21), the living Word Who goes out from Jerusalem (Micah 4:2). Therefore, it isn’t against men that Rav-Shevna (On behalf of Sennacherib) of Assyria has come to speak but against The House of God, The Torah of HaShem, and the promised King Messiah of Israel. Note also the names of the fathers of these men: · Chilkiyahu, HaShem is my portion and territory, He secures His territory. · Asaph, gatherer of Israel. During this season (See the following chapters) Hezekiah chooses to humble himself and place his trust in God as his portion, hoping that God will secure the territory of Judah. In addition, those of the tribe of Judah who have fled their ransacked cities and towns are gathered together in Jerusalem so that Hashem might deliver them from Sennacherib. Isa 36:4 And Rav-shakeih (Rav Great shakah drink giver: Chief Cupbearer) said to them, “Say you now to Chizkiyahu (Hezekiah: my strength is YHVH), Thus says ha-gadol melek the great king, the king of Ashur (Assyria: a step), ‘What is ha-bitachon the trust ha-zeh the thing you’re batachta trusting? 2 Kings 18:19 And Rabshakeh said unto them, “Speak ye now to Hezekiah, Thus says the great king, the king of Assyria, What confidence is this you trust in?” A portion of the Rav-Sakeih’s address on behalf of Sennacherib is also recorded in 2 Chronicles 32:10-12. In a very real sense king Sennacherib is speaking directly to the three emissaries of Hezekiah as a sort of antithesis to God’s speaking to Israel through His prophet Isaiah. “Ha-gadol Melek” The great king, is another way of saying “King of kings”, a title for God (Psalm 95:3) and thus, blasphemous. “The great king” is the standing royal title attributed to the names of Sargon and Sennacherib upon the Assyrian monuments. “The thing” Rav-shakeih is referring to is Egypt, who he later calls a “broken reed” (v.6). The form of trust referred to is batach, meaning a continued choice. Isa 36:5 I say, ach surely, with devar-sefatayim a word of binding language I have counselled ugevurah and strengthened for war: now on whom do you batachta trust, that you rebel against me? 2 Kings 18:20 “You say, (but they are vain words,) ‘I have counsel and strength for the war.’ Now on whom do You trust, that you rebel against me?” Kimchi suggests that the first section is intended to be understood as the mocked words of Hezekiah and the latter part Rav-shakeih’s commentary on them. In other words, Hezekiah says “But I’ve been strengthened by wise counsel and have prepared for war” and Rav-Shakeih mocks saying “Now on whom do you place your trust?” 2 Chronicles 32:3 tells us that Hezekiah had taken counsel from his princes and mighty men and had stopped up the water supplies that surrounded the city in preparation for the coming invasion. Isa 36:6 Hinei Now, behold, pay attention, you batachta trust in the staff of this broken reed, on Mitzrayim Egypt (Double distress); which if a man lean on it, it will go into his hand, and pierce it: this is what Pharaoh (great house) king of Mitzrayim Egypt (Double distress) does to all that trust in him. 2 Kings 18:21 “Now, behold, you trust upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust on him.” It is worth reminding ourselves at this point that Lachish, from where Sennacherib’s emissary had come, was the key city in securing access to the main trading route between Judah and Egypt. The reed is an appropriate figure for Egypt given the rich Nile delta and the prolific number of reeds and other water born vegetation. The Hebrew ratztutz does not mean bruised or fragile but broken. Egypt’s royal family had been literally broken by both the Ethiopians (Isaiah 18:1-7) and by Sargon (Isaiah 20:1-6). Isa 36:7 But if you say to me, “We trust in Hashem (YHVH: Mercy) Eloheiynu our God”: is it not He, whose high places and whose altars Chizkiyahu (Hezekiah: my strength is YHVH) has turned aside, and said to Yehudah (Judah: praise) and to Yerushalayim (Jerusalem: Flood of peace), “lifnei before the face of ha-mizbeiach the altar, ha-zeh this one You will worship”? 2 Kings 18:22 “But if you say to me, ‘We trust in the Lord our God’: is it not he, whose high places and whose altars Hezekiah has taken away, and has said to Judah and Jerusalem, ‘You shall worship before this altar in Jerusalem?’” The wording of the 2 Kings account clarifies the fact that the altar that Judah is using is the altar of the Temple mount in Jerusalem by adding the simple phrase “in Jerusalem”. “Ha-mizbeiach” The Altar, is a reference to the altar of HaShem on the Temple Mount in Jerusalem. Hezekiah had restricted the worship of HaShem to Jerusalem by removing the syncretistic and idolatrous altars elsewhere. “He (Hezekiah) removed the high places, and broke the images, and cut down the occult groves, and broke in pieces the brazen serpent that Moses had made: for in those days the children of Israel burned incense to it: and he called it Nechushtan (literally bronze thing from nachash: to practice divination).” -2 Kings 18:4 The Rav-shakeih’s words show his ignorance concerning HaShem and the true worship practices of Israel’s righteous ones. He mistakenly links the high places to the worship of HaShem as if HaShem were a local cult deity limited by His attachment to the land. In fact, Hezekiah had done well to tear down the high places and their heathen altars. Hezekiah had even gone so far as to break into pieces the sacred relic of the staff and bronze snake which Moses had used as a call sign in the healing of the nation. Hezekiah did this in order to make a clear distinction between the worship of God (Israel’s healer) and the idolatry of worshipping a symbol used in His healing work. We too are deluded if we think idolatry is confined to the statues and beliefs of foreign religions. To place anyone or anything above God is idolatry. Ironically, by reminding Hezekiah and his officials of their righteous action he was in fact directing them back into the arms of the only One who could truly save them from Sennacherib and his armies. Isa 36:8 Now therefore come and make an exchange with adoniy my lord ha-melek the king of Ashur (Assyria: a step), and I will give you two thousand horses, if you’re able for your part to set riders on them. 2 Kings 18:23 “Now therefore, I plead with you, give a pledge to my lord the king of Assyria, and I will deliver you two thousand horses, if you be able on your part to set riders upon them.” This is no more than a taunt. Rav-shakeih knows that Judah doesn’t have the numbers of riders needed to man two thousand horses. The “exchange” was the sending of Judeans to live among the Assyrians and become part of their empire, often meaning that they would become indentured servants, soldiers etc. This was common practice for both the Assyrians and the Babylonians. Isa 36:9 How then will you turn away the face of even one commander of the least of adoniy my lord's servants, va-tivtach lecha and put your trust on Mitzrayim Egypt (double distress) for chariots and horsemen? 2 Kings 18:24 “How then will you turn away the face of one captain of the least of my master's servants, and put you trust on Egypt for chariots and for horsemen?” This verse is self-explanatory. Neither Egypt nor Judah had the numbers to man their respective horses and chariots. Therefore, trusting in chariots and horsemen was at best laughable and at worst futile. Both Hezekiah and Judah will do well to place their trust in Hashem instead: “Some trust in chariots, and some in horses: but we will remember the name of the Lord our God.” -Psalm 20:7 Isa 36:10 And am I now come up without Hashem (YHVH: Mercy) against ha-aretz the land to destroy it? Hashem (YHVH: Mercy) said to me, “Go up against ha-aretz the land, and destroy it.” 2 Kings 18:25 “Am I now come up without the Lord against this place to destroy it? The Lord said to me, ‘Go up against this land, and destroy it.’” While it is true that in a more general sense God did send Assyria against Israel and Judah in order to discipline His chosen people, it is not true that either Rav-shakeih or Sennacherib had any relationship with the God of Israel that might afford them a direct commandment from the mouth of HaShem. This is a blasphemous lie spoken without fear in the name of a God Who will make Himself fearfully known to the Assyrians in due course. Isa 36:11 Then said Eleyakiym (God raises, arises) and Shevna (vigour, tender youth) and Yoach (YHVH a brother) to Rav-shakeih (Rav Great shakah drink giver: Chief Cupbearer), “Daber Speak, I plead with you, to your servants in Aramiyt Aramaic (the Assyrian language); for we understand it: and don’t speak to us Yehudiyt (in the Jews' language), in the ears (in the hearing) of the people that are on the wall.” 2 Kings 18:26 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, “Speak, I beg you, to your servants in Aramaic; for we understand it: and talk not with us in the Jews' language in the ears of the people that are on the wall.” It is likely that Eleyakim spoke on behalf of the others seeing that he was the priest and was responding to what was effectively a blasphemous tirade. The Lingua franca (trading language) of the day was Aramiyt. However, in order to cause panic among the people of Jerusalem Rav-shakeih was intentionally speaking Yehudiyt, another way of saying Ivriyt (Hebrew), the language of the Jews. This was what passed for psychological warfare at the turn of the sixth century BCE. Isa 36:12 But Rav-shakeih (Rav Great shakah drink giver: Chief Cupbearer) said, “Has adoniy my lord sent me to Adoneycha your Lord and to you to speak these words? Has he not sent me to the men that sit upon the wall, that they may eat their own excrement, and drink their own piss with you?” 2 Kings 18:27 But the Rab-shakeh said to them, “Has my master sent me to your master, and to you, to speak these words? has he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you?” The graphic language concerning excrement and piss is both mocking and tactical. This idiom infers that the city will run out of food and water and become so desperate that the residents will eat their own excrement and drink their own urine. Isa 36:13 Then Rav-shakeih (Rav Great shakah drink giver: Chief Cupbearer) stood, and cried with a loud voice in Yehudiyt (the Jews' language), and said, “Hear you the words of ha-gadol melek the great king, the king of Ashur (Assyria: a step). 2 Kings 18:28 Then the Rab-shakeh stood and cried with a loud voice in the Jews' language, and spoke, saying, “Hear the word of the great king, the king of Assyria:” Rav-shakeih intends this as a blatant slight against the request of Eleyakim and the Jews. However, unbeknownst to him he has sealed the fate of Assyria with a blasphemous challenge to the Authority and Kingship of the One true King of the universe Hashem YHVH. Sennacherib is not simply claiming dominion over Israel, he is claiming all dominion. This has been the great mistake of all who throughout history have sought to destroy the Jewish people. They have neglected to pay attention to the fact that God has placed his Name on Israel (Yisra Overcome El in God). Over 360 times in the Tanakh God is referred to either directly or indirectly as El-Elohaiy-YisraEl, “God the God of Israel”. Isa 36:14 Thus says the king, ‘Let not Chizkiyahu (Hezekiah: my strength is YHVH) deceive you: for he will not be able to deliver you. 2 Kings 18:29 “Thus says the king, ‘Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand:’” It is of course true that the man Hezekiah will not be able to save Judah. However, HaShem will deliver her. Isa 36:15 Neither let Chizkiyahu (Hezekiah: my strength is YHVH) yabetach make you trust in Hashem (YHVH: Mercy), saying, ‘Hashem (YHVH: Mercy) will surely deliver us: this city will not be delivered into the hand of the king of Ashur (Assyria: a step).’ 2 Kings 18:30 “Neither let Hezekiah make you trust in the Lord, saying, ‘The Lord will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria.’” Hezekiah may well have been encouraging the people of Jerusalem with the words already spoken by the prophet Isaiah: “As birds afoot hovering (lighting upon), so will HaShem (YHVH: Mercy) Tzevaot (Goes warring) of hosts be upon Yerushalayim to defend and deliver her, pasakh He will pass over and affect her escape.” -Isaiah 31:5 Isa 36:16 Don’t listen to Chizkiyahu (Hezekiah: my strength is YHVH): for thus says the king of Ashur (Assyria), ‘Make an agreement with me by berachah a blessing, and come out to me: and eat you every one of his vine, and every one of his fig tree, and drink you every one the waters of his own cistern; 2 Kings 18:31 “Hearken not to Hezekiah: for thus says the king of Assyria, ‘Make an agreement with me by a present, and come out to me, and then eat you every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern:’” While the p’shat plain meaning denotes a peace accord based on Judah’s surrender, there is a rather obvious remez (hint) in the Hebrew text. The Hebrew “berachah” is literally “blessing”. This means that the text can be understood to mean both agreement in a secular sense and blessing in the sense of spiritual approval. Thus Sennacherib is asking the Jews to make an agreement that denies both their ethnic and spiritual identities. The sad reality is that if Judah had accepted this proposal they would soon have discovered that many of them would not benefit in the ways promised. The final clause may also infer an offer of protection from sexual defilement at the hands of the invading army. This due to the fact that drinking from one’s own cistern is a Hebrew euphemism for a man having sexual relations with his wife. “Drink waters out of thine own cistern, and running waters out of thine own well.” -Proverbs 5:15 Isa 36:17 Until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread (food) and vineyards. 2 Kings 18:32 “Until I come and take you away to a land like your own land, a land of grain and wine, a land of bread and vineyards, a land of oil olive and of honey, that you may live, and not die: and hearken not unto Hezekiah, when he persuades you, saying, ‘The Lord will deliver us.’” Rav-shakeih employs language similar to that of Deuteronomy 8:8, affirming the adage that “the Devil puts a little truth in every lie”. Isa 36:18 lest Chizkiyahu (Hezekiah: my strength is YHVH) persuade you, saying, “Hashem (YHVH: Mercy) will deliver us.” Have any of the gods of the nations delivered his land out of the hand of the king of Ashur (Assyria)? 2 Kings 18:33 “Has any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?” Once again Rav-shakeih and by proxy Sennacherib make the mistake of impugning the character of God, likening Him to the gods of other lands. The Assyrians might just have well cut their own throats. “Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?” -Exodus 15:11 “Now I know that the Lord is greater than all gods: for in the thing wherein they dealt proudly he was above them.” -Exodus 18:11 “For great is the Lord, and greatly to be praised: he also is to be feared above all gods.” –1 Chronicles 16:35 “And the house which I build is great: for great is our God above all gods.” -2 Chronicles 2:5 Isa 36:19 Where are the gods of Chamat (Fortress) and Arphad (I will be supported)? where are the gods of Sepharvayim (Two booktowns)? and have they delivered Shomron (Samaria: watch mountain) out of my hand? 2 Kings 18:34 “Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?” The 2 Kings account adds two cities to the list of places whose gods have failed to defeat the king of Assyria: Hena, meaning troubling, a city once located in what is now modern day Iraq; and Ivah, meaning ruin, another city conquered by the Assyrians which was located on the Euphrates river between Sepharvaim and Hena. Isa 36:20 Who are there among all the gods of these lands, that have delivered their land out of my hand, that Hashem (YHVH: Mercy) could deliver Yerushalayim (Jerusalem: Flood of peace) out of my hand?” 2 Kings 18:35 “Who are they among all the gods of the countries, that have delivered their country out of my hand, that the Lord should deliver Jerusalem out of mine hand?” Rav-shakeih hammers the final nail into the Assyrian coffin, claiming in Sennacherib’s name that YHVH cannot deliver Judah out of the Assyrian’s hand. Isa 36:21 vayachariyshu But they were ploughed, silent, speechless, and they didn’t answer a word: for the king's had commanded them, saying, “Don’t answer him.” 2 Kings 18:36 But the people held their peace, and answered him not a word: for the king's commandment was, saying, “Answer him not.” The officials’ obedience to Hezekiah’s instruction shows their righteous character. They have clearly been unsettled by the words of Rav-shakeih, however, they remain committed to the king of Judah and to their God. After all, not all in Judah had been guilty of idolatry, and during Hezekiah’s reign it follows that righteous men were given position in the priesthood and in the court of Hezekiah. By keeping silent in the face of the blasphemous challenge of Sennacherib, the leaders of Judah left room for God’s answer to pervade. “Vengeance is Mine, and recompense; Their foot shall slip in due time; For the day of their calamity is at hand, And the things to come hasten upon them.” -Deuteronomy 32:35 “Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord.” -Romans 12:19 Isa 36:22 Then Eleyakiym (God raises, arises), son of Chilkiyahu (My portion, territory, is YHVH), which was over ha-bayt the house, and Shevna (vigour, tender youth) ha-sofeir the scribe, and Yoach (YHVH a brother), son of Asaph (gatherer), ha-mazekiyr the recorder (from zakar: remember), went to Chizkiyahu (Hezekiah: my strength is YHVH) with their clothes torn, and told him the words of Rav-shakeih (Rav Great shakah drink giver: Chief Cupbearer). 2 Kings 18:37 Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh. The tearing of garments was done only at times of great grief. It is also done as a sign of repentance along with the donning of sackcloth and throwing dust on ones’ self. The officials were obviously terrified by what they had heard and returned to Hezekiah looking like men who had just looked death in the face. This is the catalyst for Hezekiah’s response in the following chapter. © 2018 Yaakov Brown We are first speaking of ethnic Israel and then speaking of both ethnic Israel and the redeemed among the nations. To neglect the former negates the latter. Introduction:
Chapters 34 and 35 detail the doom of Edom and the return to the land of the redeemed people of Israel. These chapters are act as an epilogue of what some call the “Book of Wows”. In these chapters the prophet looks beyond the punishing of Assyria and its judgement and eventual destruction to the judgement of all the ungodly nations of the world. Edom, a brother to Israel, had acted in an unbrotherly way toward Israel during her distress. Edom, while a literal ethnic title, is also used as a personification of all those who have come against God and His people. Edom is seen as a representation of that which is evil within the human race and is prophesied to share the fate of Sodom and Gomorrah. Chapter 34 details the fate of Edom which is almost identical to that of Babylon. Some critiques mistakenly presume that this is proof of a post exilic dating for this text, however, it is more reasonable to conclude that the similar themes in Zechariah and Ezekiel are simply proof that Isaiah’s prophecies were well known to the latter prophets and that it was Isaiah’s scroll that influenced the latter prophets and not the other way around. Chapter 35 is an exceptional poetic picture of the future redemption and return of Israel both spiritual and physical. It provides a stark contrast to the judgement, punishment and desolation of Edom, the evil nations of world who have sought come against God and His redemptive purpose for humanity. Isa 35:1 Ye’susum Rejoice midbar wilderness (from the Word) and tziyah dryness (dry place) vetageil and be glad aravah desert plain; ve’tifrach and blossom kachavatztzalet as the rose, meadow saffron, crocus. The previous chapter ends with Edom’s (Enemies of God and Israel) land being turned into a place of perpetual desolation, dryness. Whereas this chapter begins and ends with Israel’s desert and wilderness being transformed into well-watered blossoming pasture land. The Hebrew word midbar (Wilderness), as previously discussed in my commentary on Isaiah 32, is a contraction meaning “from the Word, essence, thing”. Thus, rejoicing comes from the Word (John 1), and from within Zion. The Hebrew tziyah “dryness”, is the root for the noun Tziyon (Zion: parched land). Therefore, the dry land of the desert is a personification of Tziyon. Zion is to rejoice and be glad from her interaction with the Word (The Messiah Yeshua). As a result she will blossom like the rose or meadow saffron, both beautiful and fragrant blooms. The wilderness is a place of nourishment for the people of Israel. Her journey through the wilderness after escaping her captivity in Egypt resulted in her spiritual formation, and prepared her for what was ahead of her in the promised land. Revelation 12:14 describes Israel’s original exodus retrospectively and leaves open the possibility that the future may yet hold a wilderness experience for the ethnic people of Israel. As a remez (hint) from the Hebrew text we can read “Rejoice from the Word in your wilderness experience, and you dry ones (Tziyah: residents of Zion) be glad even as far as the arabah (the desert parts of your God given land), behold, God is making you blossom and prosper.” Rav Moses Hakkohen writes that there are two opinions as to the specific nature of this prophecy. One opinion suggests that this describes the state of Israel in the time of the Messiah’s reign, and the other suggests that it refers to the peaceful state of Judah following the Assyrian withdrawal in 704 BCE. In fact both interpretations are valid. The perpetual nature of Hebrew prophecy allows for both. Isa 35:2 Paroach buding, sprouting, tifrach bud, sprout, (abundantly), vetageil and be glad with giylat joy veranein and overcome, shout: Kevod the glory of ha-levanon the Lebanon (witness) nitan-lah will be given to her, hadar the splendour of ha-Carmel the Carmel (Garden land) and ha-Sharon the Sharon (plain north of Jaffa between the central mountains of Israel and the Mediterranean Sea), they will see Khevod-YHVH the glory of HaShem (YHVH: Mercy), the splendour of Eloheiynu our God (Judge). We note that the “budding, sprouting” from the root parach, is doubled at the beginning of this verse and infers abundance while also reminding the reader that the future blossoming and rejoicing of Israel has been firmly established by God. Ibn Ezra is right in saying that this text refers to the land of Israel or Jerusalem itself, and that the “They” of the final clause refers to the inhabitants of Jerusalem. This is affirmed by the 2nd century Targum Yonatan which reads; “the house of Israel, to whom these things are said, they shall see,'' We further observe that while the favoured English translation is “With great joy and singing”, the Hebrew root ranan literally means to overcome and can mean to shout or cry out but at best can only be rendered as singing in a figurative sense. Therefore, I have chosen to translate the Hebrew as an “overcoming shout” rather than as “singing”. “The Lebanon (witness)” in this context probably refers to a specific mountain in Judea famous for its tall cedars and green appearance rather than to Israel’s northern neighbours. It alludes to both the physical appearance of the mountain and perhaps also to the future physical appearance of the “witness” who will precede the Messiah, that is Elijah. The kevod glory is associated with the Lebanon, whereas hadar beauty, which infers a more earthly affiliation, is connected to the Carmel and the Sharon (two locations within the territory of Judah famous for their fruitful pasture land). In using all three locations to refer to the coming redemption of the land, the prophet is showing that this redemption will cover the entire land of Israel. The kevod (heavenly glory) and the hadar (earthly beauty) will be united and as a result the people will see the Khevod HaShem the glory of Mercy and the Hadar Elohiym the beauty of His judgement. The couplets within the Hebrew poetic-prophetic text are intended to give a sense of something established outside of time and space that is to take place within time and space. Isa 35:3 Chazeku Strengthen you yadiym the hands of rafot the weak, uvirkayim and the knees of koshelot the stumbling ones ameitzu make strong, alert, courageous, brave, bold, solid, secure. By far the majority of Jewish commentators attribute this verse to the Messianic age. These things did not occur during the reign of Hezekiah, it is therefore intellectually dishonest to suggest that they did. Strength and courage are the result of the coming King’s (Isaiah 32) redeeming work. Hashem Himself will hold firm the shaking hands of the weak and give courage and stability to the stumbling ones. This applies both to the weakness of the body and that of the spirit, mind, and soul being. Hashem and His Mashiyach King will affect this transformation and regenerate the people of Israel and her land. The hands symbolize human action and the legs represent the way we walk or live in a moral sense. Thus the coming Redeemer will replace the shaky and morally dubious actions of His people with the firm right action of His Spirit and will give His people the courage to walk rightly before Him in the presence of the Messianic King. Isa 35:4 Say lenimhareiy to them that have an anxious, hurried, fearful lev core being (heart), “Chizku Be strong, al-tiyrau don’t fear (be afraid): hinei behold, Eloheiychem your God (Judge) nakam with vengeance will come, with a recompense Elohiym God (Judge); Hu yavo veyosha’achem He will come and save you (plural). Ibn Ezra suggests that this verse is spoken to those who don’t believe this miracle could happen. This wonderful message of assurance spoken to the ethnic people of Israel then and now is also available to all who would put their trust in Israel’s Messiah Yeshua (Jesus). What a wonderful encouragement it is to hear these words from the mouth of the Messiah: “You who are anxious, hurried, fearful within your core being, be strong, don’t fear, listen to Me, your God is coming with vengeance against your enemies and His: your God, the Judge of the universe is coming to repay the wicked in justice; He will come and save you!” I’m reminded of the comforting words chanted as we complete each book of the Torah and at the end of the Torah cycle: “Chazak, chazak, v'nitchazeik.” Be strong, be strong, and we will be strengthened!” Some shy away from talking about the vengeance of the Lord because they are under the delusion that this somehow impugns God’s character, it does not. God is just and His vengeance is just. There is security in knowing that the God in Whom we have placed our trust will be fierce in His administration of justice and in His protection over us His children, both redeemed ethnic Israel and Messiah following Gentiles. The Scriptures speak of the vengeance of God on many occasions and often in conjunction with His deliverance of ethnic religious Israel: Isaiah 61:2; Luke 21:22; Revelation 18:20; 2 Thessalonians 1:8. Recompense is reward to the righteous and punishment to the wicked (Rev. 11:18). “He will come and save you”. The King Messiah came for the first time to perform the redeeming act of death and resurrection in order to make eternal deliverance possible for ethnic Israel and all humanity. And, although it is true that He has come to save you, it is also true that “He will come and save you”! In this context the prophet is speaking specifically to the ethnic people of Israel His chosen people. Yeshua the King Messiah has come to deliver us from sin and is coming again with vengeance and in order to bring judgement and recompense. Notice that verse 4 uses only the Name of God that denotes judgement. Mercy (YHVH) and Judgement (Elohiym) begin this redemptive process (v. 2), but it is God as Judge Who saves (Yeshua) in the present verse. The King Messiah is coming again as a warrior, a fierce King, with judgement and recompense He will bring about the salvation of His brothers and sisters ethnic Israel. Make no mistake, God will keep His promises to ethnic Israel, not because of our righteousness but because of His. The Prince of Peace will again come to save us but this time He will be wearing the garments of war. Isa 35:5 Then opened will be the eyes of the blind, and the ears of the deaf will be unstopped. These words taken literally refer to the physical events that directly correlate to this prophecy, those being the healing miracles of the King Messiah at His first coming, recorded in the Brit-Chadashah (New Testament): Matthew 9:27; John 9:1; Matthew 11:5. We must however, go a step further, for this verse is also speaking of a time when this will happen in a general sense. Meaning that the eyes of all who are blind in Israel will be opened along with the unstopping of the ears of all in Israel who have been deaf. This refers without doubt to a spiritual blindness and a spiritual rebellion. These events, while having occurred in part in both the physical and spiritual due to Messiah’s saving work at His first coming, are yet to be fully filled. This yet future event is described in Romans 11 and will bring about the redemption of all of ethnic Israel. Isa 35:6 Then yedaleig leaping like a deer piseiach a lame man, ve’taron and overcoming, shouting, leshon the tongue of ileim the dumb, silent, mute: ciy-nivkeu for breaking open, tearing, bamidbar in the wilderness (in and from the Word), mayim waters: unechaliym and a torrent ba’aravah in the steppe desert. Once again the physical healing of the lame within Israel saw its fulfilment in the days of Yeshua the King Messiah’s first coming (Matthew 15:30; Acts 3:1). Likewise the healing of those unable to speak (Matthew 9:32; Matthew 12:22). However, the Targum rightly understands this as referring not only to physical healing but also to the spiritual redemption that the Messiah was to bring to ethnic Israel and the nations: "then shall the eyes of the house of Israel be opened, who were as blind men as to the law; and the ears of them that are as deaf men, to attend to the words of the prophets shall hear; then when they shall see the captives of Israel gathered to go up to their own land as the swift harts, and not tarry,'' -Targum Yonatan (2 century BCE) The lame man is symbolic of one whose purpose has been hindered by the sin affected world. His healing brings him into a place that exceeds all hope and causes him not just to walk but to leap. The one unable to speak has an impaired tongue or language. This is representative of a restriction that has been imposed upon his ability to communicate. Thus, the loosing of his tongue or language sets him free to communicate the righteousness of God to others. In one sense we might say that the Hebrew language had itself been restricted during the Hellenistic period and parts of later history but has now been loosed once more, this time as an everlasting language. The Hebrew nechaliym (torrent) is from the root nachal “inherit, possess”. The wording of the latter clause is beautiful and revealing: “for breaking open, tearing, out of the wilderness ( from the Word), waters: and a torrent in the steppe desert.” The waters will of course literally break forth to water crops and bring flowers into blossom, but the prophet intends much more and the prophetic meta-narrative of God demands it. Water is life and that life is born of God, poured out to us through His Messiah Yeshua Who said: “Everyone who drinks from this water will get thirsty again. But whoever drinks of the water that I will give him shall never be thirsty. The water that I give him will become a fountain of water within him, springing up to eternal life!” -Yochanan (John) 4:13-14 TLV Notice that this water comes from our wilderness experience, from that time when we dwelt alongside the Mishkhan (Tent of the Presence). Wilderness life is hard but intimate, a trial that binds us together out of necessity. It is mi-from davar-the Word Himself, He Who bore our wilderness and suffered as we have, that the living water comes forth. Look closely at the language. It is dishonest to translate nechaliym as streams: nachlah is a tearing, a torrent, a bursting forth. This is not a description of a trickling stream or otherwise, rather it is a an image of a gushing, bursting, fierce, unrelenting rush of waters that will forever silence the thirst of the desert and satisfy the thirst of the soul. Isaiah is prophesying a torrent of eternal life, something that we inherit nachal through Messiah. Isa 35:7 And it has come to pass ha-sharav the burning (scorched) ground, mirage, will become la’agam a troubled pool, and the thirsty ground springs of mayim water: binveh in the habitation (shepherds hut) of taniym serpents/dragons, where each lay, shall be chatziyr grass, Leeks, herbs with reeds and rushes. The plain meaning indicates that while once the scorching heat of the desert produced the illusion of an oasis within a mirage, now there will really be a place of refreshing waters and palm trees, and where there was once nothing but dry thirsty ground there would now be springs of water. The environment that had been ideal for snakes will now be too wet for them and will become a green well-watered land, lush with leeks, rushes and herbs. On the other hand the symbolic language also conveys some deeper spiritual truths. The mirage produced by the conditions of Israel’s desert experience had become their focus so that they had chosen to pursue the mirage of unsatisfying water offered by false gods, waters that weren’t really there. Now, in the Messianic age they will behold the real living waters of God and His Messiah. The regeneration of the land will make it impossible for the serpent to make his home there. The shepherd housing, once occupied by the false shepherd, symbolized by the serpent, will now be occupied by the righteous and rightful shepherd of Israel, the King Messiah Yeshua. Thus, the serpent Satan and his minions will be removed from the land completely and forever. Isa 35:8 And it has come to pass sham there maslul a highway vaderekh and a way, vederekh and the way of ha-Kodesh the holiness, she (lah) will be called; and no tame unclean, impure thing will pass over it; but it (he) will be for those choleich going forth, derekh a way ve’eviliym that fools (despise wisdom) will not err in, wander from. “There” means through the once barren lands of the southern and parts of the eastern borders of the land of Israel. A maslul highway will be made to carry and return the redeemed of ethnic Israel, both physically and spiritually. A highway is a wide main road that is unmistakably clear to all who seek it. This “Highway” will be vaderekh “the Way”. The Hebrew text repeats the phrase “vaderekh vederekh ha-kodesh” literally “and a way and the way of Holiness”. The text explains that the second phrase is a title for this “way”. In other words, while this is a literal highway it is also a spiritual path, one that has a name “Vederekh Ha-Kodesh” The Way of Holiness. It is therefore, no coincidence that the spiritual path pursued by the Jewish followers of the King Messiah Yeshua became known as “The Way” a Jewish sect (Acts 19:9-23). Thus, this “Way of Holiness” refers to ethnic Israel’s path to salvation through the King Messiah Yeshua and his blood atoning sacrifice and resurrection. “No unclean thing” refers not only to ritual uncleanness but to moral uncleanness. This way will be only for those who have returned to God through the Redeemer and Messiah Yeshua. In historical context this must first be understood to refer specifically to the Jewish people, however, it will also become true of those among the nations who accept Israel’s Messiah Yeshua. He is of course “Ha-derekh, ha-emet ve’chayim” The way, the truth, and the life. Such is the clarity of the highway and its “way” that even the one who was once foolish, who now chooses “The Way”, will no longer be able to walk in error due to the transformative work of God through the Messiah. Isa 35:9 There will not come there any aryeih lion, nor any ravenous chaiyot animal shall go up there, it shall not be found sham there vehalechu and walking geuliym the redeemed: The lion and ravenous beast are symbolic of harm that comes against travellers, especially in a land that has become unruly and left desolate. Thus, the text is conveying the idea that all the previous threats which resulted from sin and lawlessness will be removed from Tziyon (Parched land) and that only the redeemed (Through Messiah) will walk in this place. Isa 35:10 Upeduyeiy And the ransomed of HaShem (YHVH: Mercy) yeshuvun will return, and come to Tziyon (Zion: parched land) berinah with shrill ringing cries (overcoming) vesimchat and joy olam everlasting al rosham upon their heads: sason gladness vesimchah and joy yasigu they will obtain, take hold of, venasu and flee yagon grief, sorrow, anguish va’anachah and sighing, groaning. Notice that it is only the ransomed of Hashem who will return. No one will return unless his ransom has been paid. Thank God, Yeshua gave of Himself to be that ransom for all ethnic Israel and for the nations. Here though we are first speaking of a physical return and then a spiritual one. Therefore, we are first speaking of ethnic Israel and then speaking of both ethnic Israel and the redeemed among the nations. To neglect the former negates the latter. We see that this chapter ends by referring to God’s ethnic chosen people using the designation it began with, “Tziyon” from tziyah (Parched Land). He was there in the wilderness, He is here in the regenerated land. “Berinah” is more akin to the shrill wailing of middle eastern women than it is to singing. Mizrachi Jewish women still make this shrill cry at weddings and festivals in celebration of the goodness of God. This returning to Zion is one of the greatest of joys. The prophet says that ethnic Israel will be filled with everlasting joy, and that joy will rest upon our heads. The rosh (head) is the ruler of the body. Thus the joy that is everlasting will rule us both individually and corporately. We will obtain this through the King Messiah from God the Father and what’s more, all that once resulted in sadness, sorrow and suffering will flee away. This will begin as a complete restoration of the ethnic people of Israel, God’s chosen, and culminate with the resurrection of the righteous from every ethnicity of humanity and the unification of the heavenly and earthly Jerusalem, and the regeneration of all things through Messiah Yeshua our King and Redeemer unto the Glory of HaShem the Merciful King of the universe. © 2018 Yaakov Brown Until naked, uncovered, poured out emptied on us; spirit, wind, breath, from on high, and it comes to pass that from the Word will be a fruitful field, and the Carmel (fruitful field) will be a forest of esteem and value. -Yishayahu (Isaiah) 32:15 Isa 32:1 Behold, letzedek for righteousness yimelakh will reign melekh a king, ulesariym and princes lemishpat will justly rule.
Some of our sages (Rashi, Ibn Ezra) suggest that this verse refers to the coming reign of Hezekiah, who would be a more righteous king than his father Ahaz. However, although Hezekiah was indeed more righteous than his father, he was by no means a king who’s reign was epitomized by righteousness, nor did just princes reign with him. In fact the council of his subordinate rulers was often opposed to that of the Lord. At best Hezekiah might be considered a type for the righteous king to come but neither he nor any subsequent king of Israel has ever qualified to meet the plan meaning of this text. At least not until the first century CE/AD when the greater son of David (Yeshua) was born of Judah and into the kingdom of Israel. This text, when read plainly names the king “Tzedek” righteousness. “Behold! For righteousness will reign a king.” The writer of the book of Hebrews names the righteous king of Salem (Jerusalem, Peace) as a type for the Messiah (Heb. 7). There is a correlation here between the prophetic type Melkhi-tzedek (My king of righteousness) and the coming King Messiah (Gen. 14). Some will say that Yeshua did not reign, and while He has always reigned with HaShem outside of time and space, it is true that at His first coming he did not literally take on the physical throne of David and defeat Israel’s enemies. However, Scripture clearly teaches of a second coming of the King Messiah. When He returns He will reign meta-physically over all creation upon the throne of David and in deference to HaShem. Who are the princes that are qualified by their just rule? Yeshua the King of Righteousness told us who they would be: “Then Kefa (Peter) said to Him (Yeshua), ‘Look, we’ve left everything to follow You! So what will we have?” And Yeshua said to them, “Amen, certainly, I tell you, when the Ben Adam Son of Man sits on His glorious throne in the regeneration, you (Talmidiym) who have followed Me shall also sit on twelve thrones, judging the twelve tribes of Israel.’” -Matthew 19:27-28 [Luke 22:28-30]. The princes of Isaiah 32:1 are Jews who dispense justice according to the will of the King of Righteousness. The talmidiym of Yeshua alone qualify for this role. Thus, Yeshua affirms the prophecy of Isaiah in His promise to His disciples. This description of the King of Righteousness is a further illumination of Isaiah’s previous prophecy recorded in chapter 11:1-10. Isa 32:2 And it has come to pass, iysh a man will be as a hiding place from the wind, and a shelter from the rain; as rivers of water in a dry place, as the shadow of a great cliff face in a weary land. The man of the present verse is the Righteous King of the first verse. Verses 1 and 2 give as a beautiful insight into the character of the King Messiah. In verse 1 He is called “Righteousness” and His reign is “Just”. In the present verse He is described as “A man”. He is also poetically referred to as “A hiding place”, “A shelter”, “Streams of water”, and “A shadow”. Each of these similes conveys an aspect of the King Messiah’s character and person. By naming Him “A man” the prophet puts to flight any gnostic or post-modern esoteric view of the Messiah. The King Messiah is literally a man while at the same time being Righteousness Himself, a title that only God qualifies for. He is “A hiding place”. That is an intimate description. Those who hide in Him have drawn near to seek refuge and protection from the harsh winds of life. He is “A shelter”. A hiding place denotes a surrounding protection while a shelter more specifically alludes to covering which is above and protects from that which falls. In this case the rain is seen as a threat that the King Messiah will shelter Israel from. The counterpoint to this is seen in the second to last verse where the raining hail destroys Assyria, Israel’s enemy. He is “Rivers of water in a dry place”. With verse 19 in mind we might consider the rain from above as a symbol of water falling in judgement. The counterpoint is the rivers of water that bring life to the desperately dry land and her people. Israel will quench her desperate thirst with the living waters of the King of Righteousness. He is “A shadow of a great cliff face”. This simile conveys a sense of the immutable and immovable nature of the King’s protection over His people and the relief that it brings. Travellers in the middle east often endure harsh conditions as they journey through arid places. Thus, when they come across a cliff face that shelters, cools and protects them they are filled with a sense of relief and security. The shadow of the righteous brings relief from the hot sun, whereas the shadow of the wicked makes the shivering one colder still. Isa 32:3 And the eyes of roiym seeing ones will not look away, veazneiy and the ears of shomei’iym hearing ones will tiksavenah hear, heed, be attentive. “And the eyes of the righteous shall not be shut, and the ears of those who receive instruction shall hear.” -Targum Yonatan (2nd Century CE/AD) This is the counterpoint to Isaiah’s earlier prophecy concerning Judah’s inability to see or hear the sound teaching and warnings of Hashem. This seeing and hearing will be upon the entire nation of Israel. The curse of blindness and wilful resistance will be removed by the Righteous King and the renewed nation will be judged with justice, tribe by tribe. Isa 32:4 ulevav And the core being (heart) of nimhariym the hurried (anxious) will understand lada’at knowledge, uleshon and the tongue of those who speak nonsense will hurry to speak clearly. For the Hebrew the lev/levav (heart) is not the seat of emotion. The heart is the point of convergence for all aspects of the human existence, while it manifests emotion it is not the sole domain of emotion. Therefore, we understand “heart” to mean “core being”. Thus when the Scripture says “The heart of man is deceitful above all things and desperately wicked” (Jeremiah 17:9) it does not mean “The emotion of man (alone) is deceitful above all things and desperately wicked”, rather it means “Humanity now has a fallen nature that is manifested within the core of its existence”. In terms of rabbinical nomenclature we would call this sin affected aspect of our nature “Yetzer ha-ra” inclination of the evil. In the present text the core being of the hasty and anxious person will be set free to receive and understand the knowledge that comes from Hashem. In addition, the one who is undecided and speaks nonsense will be set free to speak clearly and relay the righteous paths of Hashem. All this is the fruit of the reign of the King of Righteousness mentioned in verse 1. Isa 32:5 lenaval The vile fool will no longer be called nadiyv generous, nor the scoundrel (withholder) said to be shoa noble, free. "the wicked man shall be no more called just, and they that transgress His word shall not be called mighty.'' – Targum Yonatan (2nd Century CE/AD) The Hebrew naval denotes villainy and foolishness. The fool Nabal is famous for his mistreatment of David and his men (1 Sam. 25). The Hebrew text of verse 5 is a transliterated word play “lo yikarei od naval nadiyv”. This verse is saying that the truth will no longer be made a lie by the upside down nature of the wicked tongue. The vile will be known for who they are and the scoundrel will no longer be seen as noble. Isa 32:6 For naval a vile fool will speak vile, foolish words, ve’libo and his core being (heart) will make wickedness, to practice godless hypocrisy, and to speak error against HaShem (YHVH: Mercy), to make empty nefesh the soul of the hungry, and he will cause the irrigation of the thirsty to fail. This is a vehement denunciation of the ruling class of Jerusalem that explicitly calls out their vile behaviour and hypocrisy. The King of verse 1 will illuminate the truth of their actions and evil will be seen for what it is. It is often true that a soft heart that has been deluded by lies is quick to repent when faced with the realization of evil’s true nature. We note that those being exposed are speaking error against God (YHVH: Mercy) and that the result is hunger of the soul (nefesh) and not the stomach (beten). In other words the wickedness of Jerusalem’s rulers and priests has produced a spiritual hunger in the unlearned classes and has meant that the irrigation of Biblical teaching has been stopped up, preventing the people from receiving the streams of water that would otherwise have flowed forth to them. However, verse 1 pre-empts this with the promise of the King of Righteousness, Who will come as streams of life giving water. The Targum of Yonatan supports this understanding: "to make the soul of the righteous weary, who desire doctrine, as a hungry man bread; and the words of the law, which are as water to him that is thirsty, they think to cause to cease.'' Isa 32:7 Vecheilay And a scoundrel’s (withholder) keilayn instruments, vessels, utensils, are raiym evil, injurious: hu he zimot plans to counsel le’chabeil to bind aniyiym the humble, afflicted, poor beimreiy with speech of deception, uvdabeir when the words evyon of the needy seek justice. The instruments of the withholder are those of the false shepherd (Zechariah 11:15), sent against Israel by Adonay Himself. These false shepherds, like those of Zechariah’s time, have claimed to worship Adonay but have instead syncretised the faith of Israel and birthed the idolatry of compromise. Their deceptive teaching has severely afflicted those who most needed their care and their words had denied the needy justice. This in complete opposition to the coming King and His just princes. Isa 32:8 venadiyv And the generous one counsels nediyvot generous things; vehu and he, al upon nediyvot generosity yakum arises. Once again Ibn Ezra and others claim that this refers to Hezekiah. Once again, if it does, it is only so in the sense that Hezekiah is a type for the Messiah. However, there is no explicit evidence of Hezekiah acting in this way toward the people of Jerusalem and Judea during his reign. In fact, this verse is referring back to the Righteous King of verse 1 Who’s generous counsel will produce generous outcomes as He arises in Israel and reveals His character to those being redeemed through Him. We note that He arises upon generosity meaning that generosity is an attribute of His character. Isa 32:9 Women of leisure; komenah arise shemanah listen, hear, receive, understand koli my voice, banot daughters botchot trusting; hazeinah give ear to imratiy my speech. From the very beginning of Isaiah’s prophetic ministry he has pointed out that the fruit of moral decay is often made manifest in a care free, flirtatious and selfish lifestyle (Isa. 3:16-26). This had continued to be the case in the lives of Judah’s leading women. Thus, he once again warns those same women of their need to listen to Hashem and repent of their self-idolatry. Isaiah uses a formula that is familiar to the writings of the prophets Moses and Amos (A contemporary of Isaiah). “And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech:” -Genesis 4:23 “Woe to them that are at ease in Zion, and trust in the mountain of Samaria…” -Amos 6:1 Notice the use of the Hebrew “botchot” trusting, a feminine plural from the root batach. The point is, “What are you trusting in?” So we see that it is not trust that is important so much as who or what we place our trust in. Ibn Ezra sees these women as allegorical of the towns of Samaria. Isa 32:10 Yamiym Days upon shanah a year will tirgaznah agitate, trouble, perturb you, botechot trusting ones: for the vintage will cease, the gathering will be worn out and be brought in. Ibn Ezra suggests that “yamiym al shanah” equates to “shanah al shanah” year after year. However, this is unlikely given the similar use of shanah elsewhere in Scripture as alluded to by the Scholars Keil & Delitzch: “Shanah is the current year. In an undefined number of days, at the most a year from the present time (which is sometimes the meaning of yamiym).” -Keil & Delitzch Therefore, what seems to be meant here is that “Within the days of the current year, you trusting daughters will be troubled, for the vintage will cease and before you get even a small amount of the harvest collected you will find it to be devoid of any real value.” This is most likely in reference to the invasion of Sennacherib the Assyrian ruler, who invaded Judea in 704 BCE/BC and brought devastation and ruin to the land causing the harvest to cease and the ingathering to fail. This means that Isaiah prophesied these words approximately 702-703, a year or so prior to the Assyrian invasion of Judea. Isa 32:11 Chirdu Tremble, be afraid, women of leisure; regazah quake, rage, be agitated, botechot trusting ones: veorah make yourself bare, and gird your loins. This is both a warning of the natural outcome of invasion and at the same time a call to repentance. The phrase “veorah” is often linked to the donning of sackcloth and is a symbol and practice of repentance and genuine sorrow for sin as well as a sign of mourning. These words are reminiscent of the words of the prophet Joel: “Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withheld from the house of your God.” -Joel 1:13 “Gird your loins” means prepare to flee. Isa 32:12 Upon your shadayim breasts, wail, mourn, upon the shedeiy-chemed field of delight, upon the fruitful vine. Like sackcloth, the beating of the breast is a sign of mourning and repentance. Here it will be done in response to the failing fields of Judea at the coming invasion of the Assyrian army. There is a word play here that links the Hebrew shadayim (breasts) to the shedeiy (field). Isa 32:13 Upon adamat the land ami of my people thorns and sharp stones will come up; for, upon all the houses of masos exaltation in the village jubilant: The sharp stones and thorns are both literal and allegorical. The stones and thorns that burden the soil of the middle east are the bane of the farmers existence. They must be removed constantly or they will cause the crop to fail and the feet of the workers to become bruised and cut. Spiritually speaking Israel’s failure to remove the stones and thorns of idolatry and sin will result in the failing of the spiritual crop, even in that city that has been exalted as holy and celebrated with pilgrimage. “The village Jubilant” is most likely a poetic title for Jerusalem. Both God and the prophet continue to call Israel, and in particular Judah, “My people”. God and the prophet Isaiah are suffering the grief and heartbreak of the suffering of Israel, even when that suffering is the result of the sin choices of the people. Israel, ethnic-religious is always God’s people. Her identity is not measured by her actions. Isa 32:14 Because a palace will be forsaken; a multitude in anguish will leave a ofel vebachan hill fort, and a watch tower will become surrounded by dens ad-olam perpetually forever (in the world), an exaltation of wild asses, a pasture of flocks; “Armon” palace is singular, "the palace", meaning the royal palace. Thus, Iben Ezra and Yarchi interpret it of the king's palace in Jerusalem. The Targum of Yonatan paraphrases armon as “the house of the sanctuary”, or the temple, which was eventually left desolate. Messiah foretold this in Matthew 23:38. “Ofel vebachan” are said by some to be the names of two towers in Jerusalem. “Ofel” is located on the south-eastern fortified slope of the temple mountain (2 Chronicles 27:3). The “watch tower” is translated by some (Rashi) to refer to the ramparts or citadel (Ibn Ezra) of Jerusalem but may also be understood to be the same as the “Tower of the flock” mentioned in Micah 4:8. Migdal Eder (Tower of Eder [flock]), which is located in Bethlehem. The Hebrew “ad-olam” must be understood relative to the “olam” world it refers to. There are essentially two worlds: the olam hazeh, literally “world this one”, and olam haba “world the coming” or “the world to come”, meaning eternity. Thus, in the present passage the context of “ad” perpetually going round “olam” forever, or in the world, refers to the olam hazeh (present world) rather than the olam haba (world to come). Therefore, the desolation being spoken of is repeated over and again throughout Israel’s history until the Righteous King of Isaiah 32:1 returns to deliver Jerusalem and unite it to the heavenly Jerusalem which will exist in the olam haba ad-olam “In the world to come perpetually forever”. Isa 32:15 Ad Until yeiareh naked, uncovered, poured out emptied aleiynu on us ruach spirit, wind, breath, from on high, and it comes to pass that midbar the wilderness will be a fruitful field, vehacarmel and the Carmel (fruitful field) be a forest yeichasheiv of esteem, value, (countless). The theme of verses 15 to 20 is one of restoration, which will come to a repentant Jerusalem. The city being defined by its inhabitants. The plain meaning is that the desolation decreed against Jerusalem will continue throughout history until Israel receives the unveiled Spirit of God and repents of her sin. As a result she will experience fruitfulness both physical and spiritual, even in the barren wilderness. “Ad” until, means, the desolation described in the previous verses will continue to come against Jerusalem, Judah and all Israel until the unveiled Spirit is poured out upon the Jewish people (Israel ethnic, religious) from above. That is until the Spirit of God is poured out upon the repentant Jewish people. The Hebrew “yeiareh” means naked, uncovered, emptied and figuratively, poured out. This is a description of intimacy and relational force. The Spirit is to be revealed unveiled to the people of Israel. We know that this work of redemptive revelation was begun in Jerusalem (Judah, Israel) in the first century CE/AD (Acts 2). Ethnic Jews from throughout the world received the Spirit of God at the aliyot festival celebration of Sukkot (Pentecost) [approximately 33 to 39 CE/AD]. The account of Acts 2 details the Spirit descending like fire, another symbol of naked, unveiled power, and recalls the Jewish tradition that says fire descended upon the elders of Israel at the giving of the Torah at Sinai. We note that this was the inception, the beginning of the full filling of this prophesied promise of Isaiah. While the salvation of the Jewish people has begun and continues as each one turns to God through Yeshua the Messiah (Righteous King of verse 1), it will not be complete until the fullness of the nations have come to Messiah, at which time those Messianic Jews who have already received the Spirit from above will be joined by the remnant of ethnic religious Israel (Romans 11:25-26). When Shaul (Paul) says “a partial hardening has come to Israel” it means that part of ethnic Israel continues to resist Messiah while other ethnic Jews accept Him. When Shaul (Paul) says “in this way all Israel will be saved” it means that following the salvation of the fullness of the nations the remnant of Israel (ethnic) who remain in disbelief will receive Messiah and be joined to those who are already Messianic Jews (ethnic), thus, all Israel (ethnic) will be saved and reunited in Messiah. The Hebrew “midbar” meaning wilderness, pasture, uninhabited land, comes from the root dabar meaning essence, thing, word etc. In fact midbar seems to be a contraction of the Hebrew “me” meaning from, and “davar” meaning word, essence. Therefore, as a remez we can read “from the word will come fruitfulness.” The Word is Messiah, the fruit is right action born of Messiah in us. Isa 32:16 Veshakhan And dwelling bamidbar in the wilderness (ba-in, & mi-from the, d’bar-word), mishpat judgment utzedakah and righteousness bacarmel in the Carmel (fruitful land) teishev will dwell, remain, abide. “And dwelling in and from the Word, right judgements and righteousness we will abide in the fruit of right action.” “shakhan” is the root from which we get “Mishkhan” The Tent of Meeting where the Kadosh HaShem (Glory of YHVH) would presence Himself while Israel camped in the desert. Isa 32:17 And the work of righteousness will be peace; va’avodat and the service (effect) of ha-tzadakah the righteousness, ha-shekheit the shut it (quietness) vavetach and security (trust) ad-olam perpetually forever (in the world). This verse begins with a powerful and timeless statement. “The work of righteousness will be peace”. Peace is not the result of military power or political alliances but of right action. That is, righteous faith that bears right action. In fact the Scripture says “For no one is righteous, not even one” (Psalm 51:4) and “No one living is righteous before You” (Psalm 143:2) and “All have sinned and fallen short of the glory of God” (Daniel 9:11; Romans 3:23) and still further, “Our righteousness is like menstrual rags” (Isaiah 64:6). Therefore, only God and His Messiah are truly righteous. Thus verse 17 draws the reader’s attention back to the first verse of this chapter and the righteousness of the King. Thus, we can read “The work of Righteousness Himself will bring peace.” Not temporal but lasting peace. Yeshua illuminates this truth further: “Then they asked Him, ‘What must we do to do the works God requires?’ Yeshua answered, ‘The work of God is this: to believe in the one he has sent.’” -Yochanan (John) 6:28-29 This work of righteousness continues within the present world until it meets the world to come. It is utter nonsense to claim as Iben Ezra does, that the peace born of righteousness described here happened during Hezekiah’s reign. The Scripture itself testifies against this interpretation. Israel did not enjoy any lasting peace during the reign of Hezekiah. One might best describe Hezekiah’s reign as a temporary reprieve, almost ruined completely by Hezekiah’s own compromised faith journey. Isa 32:18 Veyashav And dwelling ami My people in an binevah abode (shepherd shelter) of peace, uvmishkenot and in dwellings, mivtachiym of trusting, refuge, confidence, uvimnuchot and in resting places shaananot secure, quiet, at ease; Under the reign of the Righteous King Messiah “My people” will dwell in the abode of The Shepherd (God, Yeshua), and in dwellings of trust and refuge. Resting secure. This is a picture of the Mishkhan (Tent of Meeting) and the sukkot (dwellings) of Israel while she wondered the desert. Uvmishkenot uses the feminine plural form of Mishkhan. This poetic image is transferred to the Messianic reign and the city of the New Jerusalem, where there will be no Temple, but God Himself and the Lamb will be its Temple (Revelation 21:22). Isa 32:19 Uvarad And it will hail, coming down on the forest; and the city shall be low in a low place. Having concluded the prophecy concerning the redemption and peace of Israel the prophet now turns back to the coming destruction of Israel’s enemies. Specifically the hail coming against the forest, which is connected to Assyria’s army in Isaiah 10:34, and against the prosperity and pride of Nineveh the capital of Assyria, which is figuratively called a low place and is ironically made lower still. Isa 32:20 Ashreiychem Happily Blessed are you that scatter seed upon all mayim waters, meshalesheiy that send forth the feet of the ox and the ass. As quickly as the prophet had digressed, he now returns to the subject at hand, that of Israel’s future redemption and the conditions she will enjoy under the reign of the King of Righteousness. Seed scattered on many waters is an idiom that conveys fruitfulness and life born of living and abundant water supply. The sending forth of the feet of the ox and ass is a picture of the shore footed path of livestock, from the strong animals used for ploughing and threshing to the domestic animals of burden, all will be readily available to Israel in the Messianic Kingdom. This kingdom will begin in the olam hazeh (present world) and converge with the olam haba (world to come). © 2018 Yaakov Brown The fact that God is in control of both good and evil is an assurance that He will silence evil forever and that the goodness of this present life will one day be eclipsed by the all surpassing goodness of God’s character. Evil is subject to God but God is not subject to evil! Isa 31:1 Oy Grief, hope, heart wrenching woe, to hayrediym those descending to Mitzrayim (Egypt: double distress) for help, relying on horses for support, vayivtechu and trusting in rechev chariots because they are many, and in horsemen because they are very strong, but they look not unto the Kedosh Holy One of Yisrael (Overcomes in God), neither do they darashu seek, enquire of, resort to HaShem (YHVH: Mercy)!
“but they stay not themselves upon the Word of the Holy One of Israel, neither seek instruction from the Lord.” -Targum Yonatan Isaiah 31:1b (2nd Century CE/AD) Rashi interprets this verse of Hoshea and the ten tribes, who sent emissaries down to Egypt (2 Kings 17). However, this doesn’t fit with the context and geographical language of the prophet’s rebuke, which is focused on Judah and the Holy Mountain in Zion. The main theme of this chapter is a continuation of the previous one, and emphasizes the folly of Judah’s trusting in human strength rather than in God. The phrase “those descending” finds its counterpart in God’s descent upon mount Zion (v.4). Judah descends into distress and God descends to deliver her. The prophet warns of the natural outcome of trusting in fallible human beings and the strength of the fallen world rather than in God Who is infallible and all sufficient (Shadday). The horse and chariot were the armoured vehicles and tanks of their time. The Biblical Hebrew word rechev meaning chariot is also the modern Hebrew word for an armoured vehicle. Not only has Judah put her trust in armament, she has also relied on the great numbers of chariots, and has mis-concluded that numbers equate to true strength. The heartbreak of God for His wayward people comes through strongly in the latter part of the first verse, “but they look not unto the Kedosh Holy One of Yisrael, neither do they darashu seek, enquire of, resort to HaShem (YHVH: Mercy)!” We could read, “They don’t look to the holiness of Israel, neither do they diligently seek Mercy.” Israel’s set apart status, her holiness, her very identity is in God (El). Isa 31:2 And also He is chacham wise, skilful, and will bring ra injury (evil), and will not call back His devarrayu words, things, essence, but will arise against the house of the mereiiym (from ra: evil) evil-ones, and against the help of those who make trouble. The understatement, “And also He is wise” which refers to HaShem, is intended as a stark contrast to the wisdom of the wise ones of Egypt. HaShem is in control of all things, He directs the forces of evil and allows the consequences of fallen actions to unfold. We read elsewhere that God “sent an evil spirit to torment Saul” (1 Sam. 16:14-15 see also Judges 9:23 re: the men of Shechem and Avimelekh). Therefore, it is unwise to presume that the enemy (Ha-Satan) has independent power to do evil. If evil is not under God’s control the alternative is a dualistic view of good and evil that offers only a fifty fifty chance of good overcoming evil. The fact that God is in control of both good and evil is an assurance that He will silence evil forever and that the goodness of this present life will one day be eclipsed by the all surpassing goodness of God’s character. Evil is subject to God but God is not subject to evil! Deuteronomy 28:58-68 details the consequences for Israel if she fails to obey the Torah. The end to those consequences is the promise that she will return again to Egypt and bondage. These words of the Torah are not “called back”, to the contrary, Judah has in fact pursued the very punishment promised her in the Torah. All this as a result of refusing to listen to and obey the “words, essence, things” of God. In terms of both remez (hint) and sod (mystery) this equates to a refusal to accept God’s Davar Word (Messiah: John 1). Notice that God brings evil against evil-ones. This is another way of saying He has given them over to the consequences of their own sinful actions. Isa 31:3 Now the Mitzrayim (Egypt: double distress) are adam human, and not El God (a god); and their horses are bashar flesh, and not ruach spirit, wind: and HaShem (YHVH: Mercy) will stretch out His hand, and he that helps will stumble, and he that is helped will fall, and they will all be consumed together. The Egyptian culture was saturated with spiritual views that allowed for the deification of human beings. In particular the ancient belief that their Pharaohs were gods. Thus, the reminder to Israel that she had already seen the defeat of these so called gods when she was delivered from them during Pesach (Passover). The Egyptians were human, of the fallen sin affected creation and not gods: their horses were flesh, vulnerable to death and not spirit (eternal). “God is spirit, and those who worship Him must worship in spirit and truth.” -Yeshua (John 4:24 NASB) With an ironic turn of phrase Isaiah drives home the message, “God (Who is spirit) will stretch out His hand”. Both Judah and those in whom she has sought security will fall together. Historically this came about when the king of Assyria destroyed Egypt as part of his larger campaign which included his unsuccessful besieging of Jerusalem. Thus, Ben Melekh interprets “spirit” to refer to the Angel of The Lord (Who decimated the Assyrian army overnight as they camped against Jerusalem [2 Kings 19:35]). Isa 31:4 For thus says HaShem (YHVH: Mercy) to me, “As the lion and the young lion growling over his prey, if a multitude of shepherds are called against him, he will not be afraid at their voices, nor be occupied with the noise of them: descending HaShem (YHVH: Mercy) Tzevaot (Goes warring) of hosts litzbo will go to war upon Har-Tziyon mount Zion, and upon her hill. God is likened to both a seasoned older lion and a young lion that growls over its prey. The shepherds are the wicked leaders of both the Judeans and the Egyptians, and further, the Assyrian invaders. God will go to war on, not against (as some foolish Christian scholars suggest) mount Zion in order to destroy the wicked and protect the holy remnant among the ethnic-religious children of Israel. HaShem descends to deliver the righteous from the descent of the wicked. Isa 31:5 As birds afot hovering (lighting upon), so will HaShem (YHVH: Mercy) Tzevaot (Goes warring) of hosts be upon Yerushalayim to defend and deliver her, pasakh He will pass over and affect her escape. First like a roaring lion HaShem fiercely consumes the wicked, and now as a constant guardian He looks down upon, rests upon and keeps lookout over His people (ethnic-religious Israel) for her defence and security. He has purposed to deliver her and will once again pasakh pass over her in protection. That same passing over will be terror to Israel’s enemies just as it was to the Egyptians in the past. Thus, the destruction of the Assyrians by the Angel of The Lord almost certainly occurred during Pesach Passover (2 Kings 19:35). Isa 31:6 Shuvu Turn to Him from Whom you have deeply sarah withdrawn, b’nei children of Yisrael (Overcome in God). In the familiar pattern of his scroll Isaiah speaks an opportunity for returning, deliverance, and reconciliation. Judah and Israel have deeply withdrawn from right relationship with God, in Whom they find their identity. The message is simple, “Return!” Isa 31:7 For bayom in the day hahu that one (the he) they will cast away everyone his idols of silver, and his idols of gold, which your own hands have made bringing you guilt. This speaks of that yet future day when Israel will cast away her idolatry and return to HaShem (Isaiah 30:22; 27:9; 17:8; 2:20). Isa 31:8 And cast down will be the Ashur Assyrian becherev by the sword, lo isyh not of a man; vecherev lo adam and the sword, not of a human, will tochalenu devour him (Assyria), burn him up; and he will flee mipeneiy from the face of a cherev sword, and his young men shall become forced labourers. Only a short time (historically speaking) after Isaiah prophesied these words they literally came to pass (2 Kings 19:35). HaShem did not use a sword of human origin but a sword of the spirit, a sword wielded by His Angel. Sennacherib king of Assyria fled from the face of the sword of the Angel of Hashem and was himself cut down by Adrammelech and Sharezer in Nineveh in the temple of his god Nisroch (2 Kings 19:37). Isa 31:9 vesaleo And his rock mimagor from terror will pass away, and his princes will be shattered mineis by the miracle, sign, banner,” says HaShem (YHVH: Mercy), Whose Or Light (fire) betziyon is in Zion, vetanur and His furnace (stove, cooking pot) is in Yerushalayim (Down pour of Peace). “His rock” means that the strength of Assyria and of all subsequent enemies of God and Israel, will pass away before the terror of Hashem. We note that the princes of Assyria and therefore, symbolically, all future enemies of God and His people, will be shattered by the “neis” miracle whose light is in Zion (Isaiah 30:17). Translating “Or” as fire is more figurative than literal. In fact this same word is used to describe the light of the beginning that issues from the mouth of God prior to the existence of the sun and moon (Genesis 1:3). This light is distinguished as being set apart and is intrinsically connected to our Messiah, Who is the Davar (word essence) of God (John 1). It is no coincidence that the city Ur, the origin of Abram, is spelled with the same Hebrew characters and means “Light”. Thus, figuratively speaking, Abram is born again as Abraham through the same Light that was present at the beginning of creation. Therefore, both the Neis miracle and the Or Light are the manifest work of Messiah Yeshua, Who through the miraculous redeeming work of His death and resurrection, has become a beacon, a standard, a miracle of Israel’s deliverance, not only from physical enemies (yet to be fully filled) but more importantly from the enemy of our souls, Ha-Satan. This miracle of Yeshua has shattered the princes of darkness and has illuminated to all who have walked in darkness the reality that the Or Light of Messiah Yeshua, God with us, has been in Zion all along. The heat of the furnace of God’s wrath is fearful punishment to the enemies of God but it is the warmth of deliverance to His children, purchased with the blood of His Son, our King Yeshua the Messiah. As a result, we receive the Downpour of Peace, the unification of both the Heavenly and earthly Jerusalem. Echad ve’echad asah echad ad olam, one and one made one until forever. © 2018 Yaakov Brown It’s in returning to God (repentance), and by resting in Him, that Israel receives salvation (Yeshua). Many convey the Gospel of our Messiah in complicated terms but the truth is that right standing with God is as simple as admitting our sinfulness and accepting His sacrificial love, outworked through Yeshua our King Messiah. Our salvation comes to us through returning and quiet acceptance. Introduction:
The theme of the next two chapters is Judah’s choosing to seek an alliance with Egypt for protection against Assyria rather than relying on the Lord to deliver her. Our Jewish sages are divided on who the recipient is: some say that Isaiah is rebuking king Hezekiah of Judah, others say he is rebuking king Hoshea of Israel. The former is a more reasonable conclusion given the context of the previous chapter and the identifying of Zion and Jerusalem within the current chapter. However, the prophet is far more likely to be rebuking a controlling faction within the king’s retinue. After all, the plural “baniym” is used and given that the prophet doesn’t name any one individual it seems more tenable to suggest that he is rebuking a group of governing leaders and or the people of Judah as a whole. The secret planning begun in Isaiah 29:15 has clearly advanced and is now bearing fruit. Negotiations by ambassadors have already commenced. Therefore, on a personal level, the prophet is warning against something he can no longer prevent. It is interesting to note that throughout this series of rebukes God is named using YHVH, the Holy personal Name which denotes mercy. YHVH is used 13 times, 13 being the number that unites the 1 true God with the 12 tribes: a sacred number that has great significance in Jewish thought, religious practice and culture. It is a number that conveys a new beginning atop fullness. With this in mind we read the indictments in the following verses as the loving discipline of Mercy Himself: once again, God purposes a discipline that concludes with the redemption of Judah and all Israel. Isa 30:1 Oy Grief, hope, heart wrenching woe, baniym offspring (children, sons) of rebellion, declares HaShem (YHVH: Mercy), la’asot that fashion eitzah purpose, but not of Me; velinesokh and that pour out [anoint] maseikhah [a king, molten gods] libations, but not of Ruachi My Spirit, breath, wind: with the intent of being consumed by chatat al chatat sin upon sin: Following Rashi’s interpretation one Jewish English translation reads: ‘“Woe to rebellious children," says the Lord, "to take counsel but not from Me, and to appoint a ruler but not of My spirit, in order to add sin upon sin.”’ [Judaica Press] This is the second to last of the “Oy” chapters. Both this chapter and the following one address Judah, the tribe from whom the King Messiah will one day come. The accusation of rebellion is well founded and must have been a difficult one for the prophet to speak against his people. “Rebellion is as the sin of witchcraft” (1 Sam. 15:23), and that is precisely the problem here. Seeking to manipulate forces they don’t understand, both physical and spiritual, the children of Judah have turned their backs on God and His mercy and have instead sought out others in a vain effort to protect themselves from the Assyrians. Judah has made her plans and sought her alliances, and has poured out libations, perhaps even in a syncretised form that was supposed to please HaShem; however, God makes it very clear that her practices are no of His Spirit. To the contrary, it seems that the rulers and people of Judah have intentionally chased after alliances that they knew were contrary to God’s will, and have pursued other gods and sins of the flesh with the full intention of indulging their sensual desires until they’re consumed by them. The reason for the diversity of meaning in the latter clause “that pour out libations” is the phrase “velinesokh maseikah”. Both Hebrew words come from the root nasak which means “to pour” and is used to denote anointing, libations, coverings, molten gods, and by inference, kings, counsellors etc. The Targum Yonatan (2nd Century CE/AD) sees in the phrasing “velinesokh maseikah” an allusion to the seeking of ungodly counsel. It reads as follows: “Woe unto the rebellious children, says the Lord, who take counsel, but not of my Word, who consult a consultation, but do not ask my prophets, that they may add sin unto the sins of their soul.” Isa 30:2 Who walk to descend into Mitzrayim (Egypt: double distress), and of My mouth you have not enquired; to strengthen themselves in the strength of Pharaoh (Great House), and to seek refuge in the shadow of Mitzrayim (Egypt: double distress)! A reading of the text using the meanings of the proper nouns would go something like this: “Who choose the way of descent into double distress, refusing to enquire of Mercy, they strengthen themselves with a great but temporary ruler, seeking refuge in double distress.” This heart breaking account of Judah’s wilful return to the place of her slavery must have caused Isaiah great affliction of soul. Through the prophet HaShem says, “Of My mouth you have not enquired”, meaning that Judah has not only rejected the words proceeding from the mouth of God but have also shunned the intimacy of the mouth of her Husband and deliverer, the King of the Universe (all things). Perhaps the prophet hoped that by describing her actions back to her, he would somehow alert Judah to the obvious: that she had turned her back on the God Who delivered her from double distress in Egypt, and was now returning to the very bondage she had once ached to be freed from. All this in order to make an alliance with her persecutors so as to avoid another enemy who God had already promised to deliver her from. We note that it is on the heels of Judah’s rebellion against HaShem, her reliance on human planning, her anointing of false counsellors, her ignoring of God’s Spirit and her seeking to be consumed by her sinful desires, that she makes the decision to seek refuge in Egypt. Many today act in a similar way, searching for security in the things of this world in spite of the fact that God’s arm is stretched out still, willing, waiting, wanting to redeem us if only we would acquiesce and receive His offer of eternal refuge. Isa 30:3 Therefore it has come to pass for you that the strength of Pharaoh (Great House) is your shame, and the shelter in the shadow of Mitzrayim (Egypt, double distress) likh’limah is confusion, reproach, disgrace, dishonour. Like Judah, when we put our trust in human strength, even the greatest of human strength, we are inevitably put to shame because human strength is always born of human nature (fallen, sin affected). If we choose to return like dogs to vomit, seeking shelter beneath the shadow of our past bondage, we should expect nothing more than confusion and dishonour. Like Judah, many believers today, having been given freedom in Messiah, none the less choose to return to the bondage from which they were delivered. We are like prisoners sitting in cells, the doors flung open, more comfortable in our captivity than we are in His freedom. In order to admit our need for Him, we must first accept that we are prisoners, unable to escape of our own fruition. It is not a question of slavery but one of mastery and masters. Whom will we serve? The price of our freedom has been paid with the imperishable blood of God with us: the door to our eternal freedom can only be opened from the other side. Once the door is opened it is up to us to walk through it. We are predestined and we have freewill. Messiah has set us free from false choices. In the current text Judah has been offered the open door of God’s redemption and has refused it, instead choosing to walk in the opposite direction, returning to her ancient captors Egypt. For the Jew Egypt represents sin and captivity, thus, only the greatest hubris could inspire him to turn to Egypt for help. Isa 30:4 For his (Judah) princes were at Tzoan (Place of departure), and his malachayn messengers (ambassadors) came to Chanes (Grace has fled). “Princes”sarayu, refers to royalty and means that either blood born or royally affiliated rulers from Judah have sought alliance with Egypt. This probably means that the king of Judah has either wilfully or tacitly approved of their undertaking. Tzoan was an ancient city of Egypt known by the Greeks as Tanis and located on the eastern bank of the Tanitic branch of the Nile. It was the capital of the Shepherd dynasty, built seven years after Hebron and existing prior to the birth of Abraham and the time of the exodus. The meaning of Tzoan reflects Israel’s (Judah) “departure” from God’s will. “Messengers” malachayn, is born of the root that we often translate as “angel”. In this context the messengers are political ambassadors, subordinate to royalty in status but powerful in function. They are the ones who would have ensured that the vision of the nation was implemented. The location of Chanes is uncertain but it may be either Tahpanhes, on the eastern frontier, or a town on an Island in the Nile south of Memphis. Once again the name reflects the reality that while Judah has fled from God, God’s grace has fled from her. The highest levels of Judean government are represented here, and as representatives of Judah they make all Judeans complicit in their actions. This is why elsewhere the prophet identifies himself as sharing in the guilt of his people (Isaiah 6:5): not because he is personally guilty but because he is a Jew and is therefore represented by the Jewish leaders, and the people of Israel, righteous or not. Isa 30:5 They all stunk and were shamed on account of a people that could not profit them, and not help, and for no gain, except to be shamed, and taunted. The Hebrew text of this verse offers at least one alternate translation due to what some consider scribal error. I have simply included both options in the one translation because I believe the so called error to be intended and a valuable illumination of the message. The clear message of this verse is that Judah, wanting to build an alliance with Egypt, will none the less be treated contemptibly by the Egyptians and will find only the stench and shame associated to the enslavement of her past. She will not profit from any alliance with Egypt, to the contrary, Judah will gain only taunting and humiliation from the Egyptians. Isa 30:6 The masa burden of the beasts of the Negev (south, southern desert): into the land of distress ve’tzukah and constraint, anguish: to the lioness and the lion, the viper vesaraf and fiery serpent meofeif flying (hovering), they will carry their riches upon the shoulders of young asses, and their treasures upon the humps of camels, to a people that shall not profit them. The Hebrew “masa” is used here as a title like the four title headings in chapters 21 to 22. “The Burden” alludes to the fact that the prophetic utterance is a burden upon both the prophet and the people. Thus, the first five verses of chapter 30 are a general indictment and beginning with verse six a more specific indictment is issued. In this case Isaiah speaks of the journey of the princes’ and ambassadors as they travel toward Egypt via the Negev, Israel’s southern desert region. The language of this verse is both literal and figurative in nature, not to mention poetic. The couplet of distress and anguish, finds its poetic counterpart in the lion and the serpent. Likewise, the doubling of riches and treasures coincide with the burdens they place upon the donkey and camel. Thus, masa “the burden of the beasts of the south.” This burden will come upon Judah as a result of her having given away the riches and treasures of God, replacing them with the unreliable riches and treasures of Egypt (human strength). Isa 30:7 And the Mitzrayim Egyptians (double distress) are like hevel vapour (vanity) variyk and emptiness: therefore have I cried out concerning this, “Rahav Arrogant one (proud, storm, sea monster: Egypt) hem who shavet ceases (sits). Egypt, which is symbolic of sin, captivity and double distress, is likened to a fearsome sea monster unable to exert its power, or an arrogant being that sits still incapable of acting. The name Rahav is applied to Egypt elsewhere (Isa. 51:9, Psa. 87:4, 89:10). This is the people who Judah has foolishly placed her hopes upon. They are like an empty vapour in the vastness of eternity, a passing breath that is of no lasting consequence. Judah has given up the strong arms of Hashem and has instead sought to grasp at the wind. Isa 30:8 Now go, chotvah write it al upon liuach a tablet (stone, wood, metal) for them, and al upon seifer a scroll (book), chukah to inscribe it (decree, cut out, engrave) for the day (time) to come ad olam as far as forever: This instruction to write is important because the majority of Isaiah’s words, while spoken by the prophet (in the hearing of the people), were none the less probably recorded by Isaiah’s scribe. The prophets of Israel were often accompanied by scribes who were devoted disciples. For example, Baruch the scribe of Jeremiah. However, Habakkuk was also instructed to write his prophecy on a tablet (Hab. 2:2). Here, Isaiah is specifically directed to write this prophecy down as a perpetual reminder to future generations, even to those as far afield as the last days. The message is to be written on stone and on kosher animal hide, perhaps in part because every matter must be established by two witnesses. These two formats were the means of keeping the permanent records of the time. It is clear from the receipt of the text that Isaiah was obedient to God’s instruction and must certainly have understood his message to be for the future generations of Israel. The words “chotvah” and “chukah” both come from the root katav which refers specifically to the written word. There is a Kabbalistic teaching (from the Zohar) that suggests the ketvi (written word: from katav) is the essence of the universe. While in the strictest sense this is only true of ketvi based on a figurative interpretation, it is none the less very similar to the teaching of Yochanan’s (John) Gospel (John 1). However, there is a marked difference between the two teachings in that the Hebrew “D’var” is not restricted in the way that the Hebrew “ketvi” is. While “ketvi” may proceed from “D’var”, “D’var” cannot proceed from “ketvi”. With regard to the order of the universe “ketvi” is subject to “D’var”. Isa 30:9 Because this is a rebellious people, baniym children (sons) of kechashiym lies (lying), baniym children (sons) unwilling to hear the Torah (Instruction) of HaShem (YHVH: Mercy): This verse describes the type of people who ask prophets not to speak the truth. These are not just rebellious but also children of lies. They’re not simply ignorant of the Torah, rather they refuse to hear it. Keeping in mind that if we read the inferred meaning of the Holy Name of God, we translate, “children unwilling to hear the Instruction of Mercy”. Yeshua is probably alluding to this verse when He says: “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. Whenever he speaks lies he is just being himself—for he is a liar and the father of lies.” -Yochanan (John) 8:44 (TLV) Isa 30:10 Who say laroiym to the seers, “See not”; ve’lachoziym and to the visionaries, “Don’t provide visions to us of straight (right) dav’ru essence (words, things), flatter us with what you see, prophesy deceptions: Spiritual blindness is Judah’s problem. Thus, the use of the very specific prophetic title “roiym” Seers. The rebellious children of Judah (Israel), who are children of lies and wilfully refuse God’s Instruction, now demand of their roiym seers that they “See not”, and of the choziym visionaries, that they not provide visions of “straight things” (2 Sam. 15:3). Worse still, and in keeping with their unwillingness to hear the Torah of Mercy, they compel both the seers and the visionaries to flatter the people with the things that they want to hear, even if those things are known to be deceptions. This is one of the greatest of sinful delusions, for “no one is blinder than he who refuses to see.” Speaking of certain elements within the Ecclesia (Church: community of believers), Rav Shaul (Paul) writes to Timothy saying: “For the time will come when they will not put up with sound instruction, but they will pile up for themselves teachers in keeping with their own desires, to have their ears tickled.” -2 Timothy 4:3 (TLV) Isa 30:11 Turn aside from the derech way, thrust aside the orach journey (path), His rest, turn us from His face kedosh the Holy One of Yisrael (overcome in God).” The divine title “Holy One of Israel” is used three times between verses 11 and 15. It is within these verses that we find Israel denying both her God and her own identity. It is because God is the Holy One of Israel that Israel exists at all. In his weakness Jacob was blessed by God and through submission to God with us (the wrestling man) was given the name Israel, which means “Yisra” overcome, “El” God. Thus, Israel are those ethnic children of Jacob who overcome in God. Therefore, in his charge against Israel, the prophet Isaiah uses the title for God that best illuminates the ironic and self-deluded behaviour of the people. The foolish words of the people continue as they tell the nevi’iym prophets, roiym seers, and choziym visionaries of Israel to “turn aside from the way” of God. They have just said, “Don’t tell us straight things”, now they add, “And don’t live straight lives”. In other words, “We don’t want to be reminded of God and His ways by goody two shoes prophets who continue to live for God in the midst of our sin”. The people want to be led away from God by spiritual leaders who are also walking away from God. The Hebrew phrasing “ha-derech” the way, could not be more prophetically relevant to the future disciples of the coming Messiah. It is of course the very title used to describe the Jewish sect who were followers of the Messiah Yeshua in the first century CE/AD (Acts 9:2). The prophets of Israel are not only told to turn aside from “the way” but also from “the journey”, and “the rest” of God. “The way” means knowing which direction to head in, “the journey” means continuing to walk in that direction, and “the rest” is the secure knowledge that it is the right direction. Those who walk in darkness detest light. This is why the people say “Turn us from His face, the glory of Israel”. How heart breaking it must have been for Isaiah to speak these words and how saddened the heart of God. The people to whom He desired to show mercy refusing their own identity in Him. Israel, whose name is born of the “Glory of Israel” (God Himself), refuses her God and her identity, preferring to live a lie. Isa 30:12 Wherefore thus says kedosh the Holy One of Yisrael (overcome in God), “Because you despise, refuse, reject ba’davar this word, essence, thing, and trust in oppression, perversion remains on you: Simply put, “I give you over to the fruit of your own sin”. “This word” literally refers to this specific prophecy of Isaiah. However, it can be understood in more general terms and applied as a drash (comparative teaching), a remez (a hint) and illuminates a sod (mystery). Those who refuse “The Word” (Yeshua) of God inevitably fall victim to their own words. “But My people did not listen to My voice. Israel was not willing to be Mine. So I gave them over to the stubbornness of their heart, to walk in their own counsels.” -Psalm 81:12-13 (TLV) “24 Therefore God gave them over in the evil desires of their hearts to impurity, to dishonor their bodies with one another. 25 They traded the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever. Amen. 26 For this reason God gave them up to shameful passions. Even their women exchanged natural relations for what is against nature. 27 Likewise the men abandoned natural relations with women and were burning with passion toward one another—men committing shameful acts with other men[g] and receiving in themselves the due penalty for their error. 28 And just as they did not see fit to recognize God, God gave them over to a depraved mind, to do what is not fitting. 29 They became filled with all unrighteousness, wickedness, greed, evil. They are full of envy, murder, strife, deceit, malice. They are gossips, 30 slanderers, God-haters, insolent, haughty, boastful, inventors of evil, disobedient to parents. 31 They are foolish, faithless, heartless, ruthless. 32 Though they know God’s righteous decree—that those who practice such things deserve death—they not only do them but also approve of others who practice the same.” -Romans 1:24-32 “Trust in oppression” is a reference to the people of Israel (Judah) returning to the land of their captivity (Egypt) seeking help. For the modern believer a comparative teaching can be made: to trust in oppression would be to turn back to a sin practice that Messiah has freed us from. Isa 30:13 Therefore it has come to pass this perversity will be to you like a breach ready to fall, swelling out in a high wall, which breaks forth suddenly in an instant. Note that it is Israel’s own perversity that has become a breach in the wall of her protection. It has grown slowly but will fall suddenly. When a broken or swollen breach in a high wall comes down it usually brings down the entire section of wall with it. The rulers of Judah will bring down all of Judah through their perverse leadership. The root “ba’ah” swelling, is used elsewhere to refer to the swelling caused by disease (Exodus 9”9, “boils erupting”). Thus, Israel’s perversity is like a disease that causes boils to erupt suddenly upon her. Isa 30:14 And He (God) will break it like the breaking of a moulded jar that is broken into pieces; He will not show compassion: so that in the bursting of it there will not be found a shard for collecting fire from the hearth, or to draw water out of the cistern (pool). God will use the hostile power Assyria to break up Israel like the breaking of a clay jar. For a time He will withhold compassion so that Israel will realize her need for Him. Fire and water are two of the primary human needs. Thus, the prophet uses the symbolism of the tiny broken pieces unable even to collect fire for warmth or water for life. Isa 30:15 For thus says Adonay the Lord HaShem (YHVH: Mercy), kedosh the Holy One of Yisrael (overcome in God); be’shuvah In returning va’nachat and rest, quietness, comfort you will be saved; behashekeit in quietness (shutting of the mouth) uv’vitechah (from bitchah, betach) and in trusting will be your strength (bravery, mighty deeds): and you are unwilling. God offers a solution to Israel’s self-afflicting sin. We note that three titles for God are used, “Adonay” Lord, “YHVH” Mercy, and “Kedosh Yisrael” Holy One of Israel”. Each title signifies an attribute of God and His relationship to His people Israel. Adonay conveys Lordship over Israel. YHVH denotes mercy and shows God’s willingness to be merciful toward Israel. Kedosh Yisrael reminds Israel that Adonay is her God and that her identity is in Him. God is constantly offering mercy, forgiveness and redemption to those who have rejected Him. However, in order for love to exist freewill must also exist. Therefore, He will not force Himself on anyone. “be’shuvah In returning va’nachat and rest, quietness, comfort you will be saved;” Note that it’s in returning to God (repentance), and by resting in Him, that Israel receives salvation (Yeshua). Many convey the Gospel of our Messiah in complicated terms but the truth is that right standing with God is as simple as admitting our sinfulness and accepting His sacrificial love, outworked through Yeshua our King Messiah. Our salvation comes to us through returning and quiet acceptance. During the weekly Torah service when the Torah is returned to the Aron Ha-kodesh (The Holy Ark), we recite the following words: “Whenever the ark came to rest, Moses would say: ‘Return, HaShem to the myriad thousands of Israel!’” -Numbers 10:36 We then conclude with the words of Eitz Chayim, which concludes with the words: “Turn us Lord to You and let us return, renew our days as of old” Returning and rest have been the building blocks of redemption from the very beginning. “in trusting will be your strength (bravery, mighty deeds):” The root for the word “trusting” is batach, a form of practiced trust that must be perpetuated. Notice that salvation is not reliant on batach but upon returning and rest, whereas strength, bravery, and mighty deeds are reliant on consistent trusting (betach). Sadly, at the time of Isaiah’s prophecy we were unwilling to accept HaShem’s offer of salvation. Isa 30:16 But you said, “No; for upon a horse we will flee;” therefore you will flee: and, “We will ride upon the swift;” therefore those who pursue you will be swift. Israel will be judged by her own words. With pride she says “We will flee” to Egypt for protection. But instead she will “flee” in terror from invading armies. She says “We will ride swiftly” to our protector Egypt. But instead, Egypt will not protect her and she will be swiftly pursued by her enemies. Isa 30:17 One thousand will flee from before the face of the rebuke of one; from the face of the rebuke of five one will flee: until you’re left as a beacon upon the rosh head of ha-har the mountain, ve’caneis and as a banner (signal, sign, miracle) on ha-givah the hill. HaShem answers Judah’s prideful words by fulfilling upon them the curses of the Torah (Lev 26:8, Lev 26:36; Deu 28:25; Deu 32:30). One, or at the most five, of the enemy would put to flight a thousand men of Judah. The verb nus (Isa 30:16), which rhymes with sus is used first in its primary sense of “flying” (related to nutz cf., Exo 14:27), and then in its more usual sense of “fleeing.” Ibn Ezra notes that “The meaning of the whole phrase is: An officer over a thousand men will flee at the threatening of one man.” “until you’re left as a beacon upon the rosh head of ha-har the mountain,” Rosh ha-har “head of the mountain” is a reference to Mount Zion, the Temple mount. Thus, Israel will be afflicted until a mere remnant remains, having retreated to Mount Zion, returning to the place where HaShem had placed His Name. “ve’caneis and as a banner (signal, sign, miracle) on ha-givah the hill.” Ha-givah “the hill” is part of a poetic couplet that also denotes the Temple mount. It is in this location that the remnant of Israel will be seen as a neis miracle, sign, banner, both to her shame and for HaShem’s glory. For He will miraculously deliver His people who He has chosen and loved with an everlasting love. I’m reminded of our Diaspora Chanukah dreidel “neis gadol haya sham” a great miracle happened there. Isa 30:18 And therefore yechakeh await HaShem (YHVH: Mercy), that He may be chanan gracious unto you, and therefore He will be exalted, that He may have racham mercy upon you: for Eloheiy (God: Judge) is mishpat a just HaShem (YHVH: Mercy): ashreiy blessed, happy are all those who wait for Him. In accordance with the rhythm of Isaiah’s scroll the usual pattern of indictment is followed by the promise of restoration. Israel is advised to wait for HaShem’s grace and mercy and reminded that He is a just God Whose Name denotes mercy. Those who wait on Him will be blessed with true happiness. Note that HaShem is not a narcissist. His exaltation is purposed for mercy. He doesn’t exalt Himself for His own sake but rather for the sake of those He loves, that He might show them mercy. He is Judge (Eloheiy), just (mishpat), and merciful (YHVH). HaShem has waited on Israel His wayward wife, His rebellious children. Now they must meet His waiting with their own waiting so as to receive true happiness in Him. Isa 30:19 For the people will yeisheiv remain (dwell) in Tziyon (Parched land: The Mount: The Land: The People) in Yerushalayim (Down pour of Peace): weeping you will weep no more: He will be chanon yach’necha gracious to be gracious unto you at the voice of your outcry; when He hears it, He will answer you. Judah will not lose Zion, she will remain in her. Note the doubling of grace within the Hebrew text: this denotes grace firmly and immutably established for Judah and all Israel. HaShem is ready and willing to act with grace and mercy in the moment that His people cry out to Him for deliverance. This has and will not change: it is the same for you as it is for Israel. He is the God of all. Isa 30:20 And though Adonay the Lord gives you tzar narrow lechem bread (of adversity), and mayim water of lachatz distress (of oppression), yet your moreykha teacher (teachers) will not be hidden any more, but your eyes shall see your moreykha teacher (teachers): This is an allusion to the broken pot shards of verse 14. Although Israel did not even have the tools to collect the basic necessities of life, none the less God will provide what megger rations of food and water they do have. It will be in the consumption of megger amounts of bread and distressfully small amounts of water that Israel will be given sight to see her Teacher HaShem. The Hebrew moreykha can be read as either singular or plural and in any case it is both. HaShem is Israel’s Teacher and He provides her with good teachers, such as the prophets. Isa 30:21 And your ears will hear (receive, understand) d’var a word from behind you, saying, “This is ha-derech the way, you walk in it,” when you turn to the right hand, and when you turn to the left. This verse has been misapplied by many believers. First because it is taken out of context and second because the presumption is made that it offers a type of coin toss as to directing the future path of any given believer. The p’shat plain meaning of the text is clear, “A word from behind you” means, at that time in the future when you realize your error and see your Teacher (God with us), you will remember this prophecy, spoken years prior (behind you). “Saying, ‘This is the way’” means, the way of salvation through Messiah, spoken of by the prophet Isaiah. “Walk in it” means, walk in repentance, the salvation of the Messiah and the freedom of God. “When you turn to the right hand, and when you turn to the left.” Means, wherever you go. It does not mean that the word speaking from behind you will tell you to go right or left, as if to say, you’ll be walking blindly forward and will only know which way to turn at the last minute. Put concisely, in the future you will repent when you remember the d’var word of salvation spoken by Isaiah, and through that word you will be directed to walk in ha-derech “The Way” of God’s Messiah. Thus, you will walk in Messiah wherever you walk, be it right or left. Followers of Yeshua Ha-Mashiyach do not practice blind faith, to the contrary, we practice a faith born of sight. We see Messiah and walk in light, regardless of whether we walk to the right or to the left. We walk with authority and confidence as His brothers and sisters (Hebrews 2:11; Romans 8:29; Mark 3:34) and as sons and daughters of HaShem. We should remind ourselves again that the first Jewish followers of Messiah Yeshua were considered a sect of Judaism and were “Ba-derech” in The Way (Acts 9:2). Isa 30:22 You will defile the silver plating of your idols, and the ephod (mantle) of your molten images of gold: you will cast them away as a davah menstrual cloth; you will say to it, “you, get out, leave!” These abominations of idolatry (which continued even in the first years of Hezekiah's reign: ( Isa 31:7; Mic 1:5; Mic 5:11-13; Mic 6:16) were to be defiled and discarded. Even the gold and silver with which the images were overlaid, would be made unclean. “Davah” is shortened from “keli davah” menstrual cloth. This symbolizes infertility and decay and presents the idols as fruitless, dead, and worthless. “Get out, leave!” Israel must wilfully reject and cast out her idols both physically and mentally. She is to be adamant in her speech in order to affirm her actions and ongoing commitment to turning her back on idolatry. Isa 30:23 Then He will give the rain for your seed, which you will scatter in the ground; ve’lechem and bread (food) of the increase of the ground, and it has come to pass that fat and shamein oil will pasture your livestock bayom in the day (time period) ha-hu that one (the he), kar the basket saddle nirechav will grow wide [the meadow will be enlarged]. When Israel decides to uproot her idolatry God will once again bless the land and His people with abundance and prosperity. The rain meets the need for water alluded to previously and the grain becomes bread to meet the hunger born of scant rations. The rain is the water of life, the flood of God’s Spirit and the bread is the sustenance of life, the Torah and living Word of God. This blessing is to follow the defeat of Assyria which is spoken of in verse 25. The prophet pre-empts that victory with the promise of what comes after it. “Bayom” in that day, finds its counterpart in verse 25 and turns the day of God’s destruction of Israel’s enemies into a day of deliverance, repentance, returning, rest and abundance for Israel. Isa 30:24 Both the oxen and the young asses alike, that work ha-adamah the ground will eat seasoned fodder, which has been zoreh winnowed ba-rachat (from ruach) with the winnowing shovel and with the pitchfork/rake. The cattle will not only have feed but will have the salted (seasoned) feed of a prosperous herdsman. This is an image of great abundance. Isa 30:25 And it has come to pass that upon every har mountain high (exalted), and upon every (exalted) giveah hill nisa’ah lifted up, pelagiym rivers (channels), yivleiy streams of mayim water bayom in the day (time period) hereg rav of great slaughter, binefol migdaliym when the towers fall. On every high mountain where idolatrous sacrifices brought judgement and drought to Israel, the refreshing waters of HaShem will flow once more. All this will happen following Hashem’s defeating of the Assyrian army that will surround Jerusalem. Isa 30:26 Moreover the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, the light of seven days, bayom in the day that HaShem (YHVH: Mercy) binds up the breach of His people, and heals their severe wound. The plain meaning of this verse expresses joy and light at the defeat of Israel’s enemy Assyria and the binding up of the breach suffered as a result of Judah’s wilful sin along with the healing of her wounds of oppression. Ibn Ezra notes that the majority of Jewish commentators associate this verse with the Messianic age following the war of Gog and Magog. The moon is a symbol of the Messiah due to its waning and resurrection each month. Here the remez and sod meanings are attached to creation itself and the days of the creation recorded in Genesis 1 and 2. The sevenfold light is explained by the prophet as the combined light of seven days made manifest in one. The seventh day is of course the Shabbat. Thus in the day (time of the world to come, the Messianic age), redeemed Israel will enter into an eternal Shabbat whose light is so bright that it has no need of sun or moon and is therefore also not subject to the passing of time. The writer of Hebrews explains the Olam Habah (World to come) as being the Shabbat which remains for the people of God (Hebrews 4:9). Thus there is an established understanding within ancient Judaism that the current text refers to a yet future day or time period. That day or time period being the inception of the World to Come, the eternal Shabbat of God’s rest. The commentator Delitzsch puts it beautifully when he writes: “Heaven and earth will then put on their sabbath dress; for it will be the Sabbath of the world's history, the seventh day in the world's week. The light of the seven days of the world's week will be all concentrated in the seventh. For the beginning of creation was light, and its close will be light as well. The darkness all comes between, simply that it may be overcome. At last will come a boqer (morning), after which it will no more be said, “And evening was, and morning was.” Isa 30:27 Hineih Now, pay attention and behold, Shem the name of HaShem (YHVH: Mercy) comes from a distant place, burning in His nostrils, ve’koved and heavy glory ma’asah is uplifted: segatayn His language (lip) is full of za’am indignation, uleshono and His tongue ke’eish is ochalet a devouring fire: “Pay attention” says the prophet. The Name of the Lord is synonymous with the Malakh HaShem Angel of the Lord and with the Lord Himself. He comes from a distant place, that is, the heavens, from where the Malakh HaShem Angel of the Lord came down to wipe out the Assyrians overnight (2 Kings 19:35; 2 Chronicles 32:21). This picture of HaShem’s fierce wrath against Israel’s enemies is at once both terrifying and comforting. This same fierce God of creation is fierce for all who accept His love. Isa 30:28 Verucho And His breath, Spirit, wind, as an overflowing stream, will reach to the middle of the neck, to sift the goyim nations with the sieve shave of emptiness: and He will put a bridle in the jaws of the amiym peoples (tribes), causing them to go astray. “Goyim” nations are made up of “amiyim” tribes. The “sieve of emptiness” means that all of the crop of the wicked nations will be devoid of grain. It will all be chaff and dust blown away by the wind with not one ear of grain left on the threshing floor. God’s judgement will come against both the wicked goyim nations and against the wicked individual tribes amiym that make up those wicked nations. He will direct them toward their just destruction. Isa 30:29 Ha-shir The song of HaShem (YHVH: Mercy) will come to you in the night hitekadesh chag when the holy convocation (festival, offering) is kept (made); vesimchat and there will be joy leivav of the core being (heart), like walking with a flute to come behar into the mountain of HaShem (YHVH: Mercy), to Tzur the Rock (cliff face) of Yisrael. The Hebrew “chag” means both festival and festival offering. In this case the “chag” is qualified by the fact that it happens at night. The only festival that meets this requirement is Pesach (Passover). Therefore, the prophet is alluding to Passover. Subsequently the sages suggest that the Assyrian army was destroyed during Passover. This helps illuminate the meaning of the song of deliverance that will be given to Israel when God comes first to deliver her from Assyria and then, in that future day ba-yom, to deliver her from all the nations that surround her to destroy her because she bears His Name. Just as the avenging angel came against Israel’s oppressors in Egypt on that first Passover night, so too the Angel of HaShem would come upon the Assyrians during the night, and in the future upon all the enemies of God and His chosen people ethnic-religious Israel. The joy of her core being will be overflowing like one who ascends the Mountain of HaShem with joyous music, secure in the knowledge that the immovable Rock of Israel is her God. Isa 30:30 And the majesty of HaShem’s (YHVH: Mercy) glorious voice will be heard, listened to and understood, ve’nachat and the descending of His arm, with the rage of his nostril, ve’lahav and with the blade eish of fire ocheilah devouring, driving storm and flood of rain, ve’even and stones barad of hail (judgement). HaShem’s voice will be heard and understood by both Israel and her enemies. To Israel it will be the sound of deliverance and security and to her enemies the sound of imminent terror. Likewise the blade of devouring fire will be seen as protection by Israel but by her enemies as judgement and condemnation. Isa 30:31 For mikol from the voice of HaShem (YHVH: Mercy) yeichat shattered, dismayed, broken, abolished will be Asshur (Assyrians: a step), bashevet with the rod, struck down. The plain meaning has been the defeat of Assyria all along. In Isaiah 10:5 Assyria herself is called the “rod of His indignation”. Now wicked Assyria will be wiped out by the rod of His indignation. Isa 30:32 And it has come to pass that col every passing of the mateih the staff (branch) musadah of foundation (appointed), which HaShem (YHVH: Mercy) will lay upon him (Assyria), it will be with tambourine and harps: and in battles of shaking will He wave it. Israel, the victims of Assyrian oppression will celebrate her defeat with tambourine and harp, At every swing of the staff of God’s wrath Israel will celebrate her freedom from her enemies with loud music and the joyous jangling swing of the tambourine. Isa 30:33 For Tofeteh (Place of spitting fire: southeast end of the valley of Ben-Hinnom: just south of Jerusalem) is ordained of old; also, it (he) is prepared lamelekh for the king (of Assyria); He has made it deep and large: the pyre there is eish fire and full of wood; nishmat (from nasham) the breath of HaShem (YHVH: Mercy), a torrent of brimstone, consuming it. Tofeteh is literally located in the valley of Hinnom south of Jerusalem, which has been historically associated with the heathen death cult of molech and with child sacrifice in fire. It has been ordained of old, that is from the fall of Satan, to physically receive the enemies of Israel into its well-stocked fire, blown to life by the breath of God. Spiritually speaking the valley of Hinnom is symbolic of a much worse place, Gehinnom. Yeshua used the physical location of the valley of Hinnom as a representation of a much greater spiritual torment that awaited the wicked beyond this world. Therefore, it would be foolish, as some do, to right off the spiritual interpretation in favour of the idea that Gehinnom was intended as nothing more than an allegory based on the physical location. After all, an allegory is used to describe or convey a reality that cannot be comprehended in literal terms within time and space. Therefore, the allegory of the valley of Hinnom, where Israel’s enemies fell, garbage fires burned perpetually and children were sacrificed to heathen gods, must surely be a prophetic linguistic attempt to warn of something far worse outside of our present reality. Make no mistake, both temporal and eternal punishment await the wicked. But eternal life and perpetual rest await those redeemed in Yeshua the King Messiah. “In returning and rest you will be saved!” © 2018 Yaakov Brown Philosophy over thinks itself into oblivion and theology presumes to illuminate hidden things: both are the constructs of human wisdom. In our search for the profound we have become enamoured by our own counsel and have manifested dark deeds. We think ourselves unseen and unknown but we are seen, we are known. Introduction:
This chapter collects three distinct poetic warnings concerning Jerusalem, Judah and her inhabitants, each section describing a people worthy of punishment and each one ultimately prophesying salvation for Judah. Each section of chapter 29 describes Judah in a unique way:
Against this is the description of God’s character, revealed in three unique ways as a response to the identity, stubbornness and unworthiness of His people:
Therefore:
Isa 29:1 Oy Grief, hope, heart wrenching woe, Ariyeil (Piercing Lion [image of a lion] gatherer of God or hearth of God), Ariyeil, the city encampment of David (Beloved) [the city David besieged]! Consuming year upon year chagiym festivals, [Regaliym, Aliyot], (going up feasts), festival sacrifices as they come around [are killed, cut off]. Ariyeil is a poetic name for Jerusalem, the city of David. This is qualified by the phrase “city encampment of David” and by the text of Ezekiel 43:15-16, where the prophet uses the Hebrew words Harel and Ariyeil to describe the Temple Mount and the Altar of sacrifice in Jerusalem within the context of restoration. Ezekiel figuratively calls the altar of burnt sacrifice Ariyeil “Lion of God”. Ariyeil is used to describe the altar because of the continuity between the devouring lion and the devouring fire upon the altar. This has great prophetic significance with regard to the use of figurative language in the scroll of Isaiah. In the previous chapter Isaiah uses the personification of the even stone to depict the coming Messiah, now he illuminates the difference between a false altar/Messiah and the legitimate altar/Messiah. The altar that sheds the blood of animals in idolatrous syncretism will be replaced by the altar on which eternal atonement will be made for Judah, Benjamin and all the house of Israel. It is right then that we understand the connection between the altar, the Temple mount, the Lion of God, and our King Messiah Yeshua, the Lion of Judah. The Targum of Yonatan also understands the name Ariyeil to refer to the altar of burnt offerings in Jerusalem: “Woe, altar, altar, which was built in the city where David dwelt;” Ariyeil is a contraction made up of Ariy (lion, or image of a lion, gatherer of food) and El (God, gods, judges). The association of the lion with the tribe of Judah stems from the blessing of Joseph over Judah in Genesis 49:9. The Hebrew root arah, meaning to pluck, gather, pierce, is the basis for the word Ariy, lion, gatherer. In one sense Ariyeil means “a picture of the Lion, gatherer of God”: thus in this context it is a representation of the Lion of Judah Who is yet to come. This understanding invokes an even greater sense of woe because the city and her people bear the name of HaShem’s Messiah and thus represent His character, and yet they have lived in a way that dishonours and misrepresents the character of God and His Messiah. The alternate reading, “The city David besieged” is a reference to David’s victory over the heathen Jebusites whom he conquered in c.1010 BCE (BC) [2 Samuel 5; 1 Chronicles 11]. The final clause “festival sacrifices come around [are killed, cut off].” Can be understood to mean either that the festival sacrifices will continue right up until Jerusalem comes under siege or that the festival sacrifices will cease completely. “the festivities will cease” -Targum Yonatan (2nd Century CE) Isa 29:2 And yet I will constrain, distress Ariyeil (Piercing Lion [image of a lion] gatherer of God or hearth of God), and there will be mourning and sorrow: and she shall become to Me Ariyeil (Piercing Lion [image of a lion] gatherer of God or hearth of God). "and I will distress the city where the altar is, and it shall be desolate and empty; and it shall be surrounded before me with the blood of the slain, as the altar is surrounded with the blood of the holy sacrifices on a solemn feast day all around;'' -Targum Yonatan (2nd Century CE) Historically speaking this distress came in 701 BCE with the siege of Jerusalem by the Assyrians. It could also be suggested that this prophecy has been fulfilled over and over again throughout Israel’s history, and that it is yet to be fully filled. This verse encapsulates the very essence of the Gospel (Good News) of God. God disciplines the ones He loves (Proverbs 3:12; Hebrews 12:6). Thus, the verse begins with distress being brought against the prideful people that bear God’s name and are witness to His altar of blood covering. The people respond in the appropriate way in repentance, mourning and sorrow over their sin, and as a result they return to God and become a true representation of His love for humanity. The false altar becomes a true altar, and the one who gathered idolatries becomes a gatherer of men. She shall become to me a gathering lion of God and a keeper of the altar of salvation. Isa 29:3 And I will camp against you surrounding you, and will lay siege against you with a mountain, and I will raise siege-works against you. Notice that God Himself will camp against Jerusalem. This is of course in reference to the siege of the Assyrians, who are described figuratively as a mountain, meaning that they will appear to be an unconquerable foe raising walls against Jerusalem’s walls. It can also be applied to the final Roman siege of Jerusalem which occurred at a much later date: its final fulfillment is still yet future. In a spiritual sense it is God Himself who comes against Jerusalem in order to discipline her for her own good. Isa 29:4 And you will be brought down, speaking from the ground, and dust will meet your mouth’s utterances, and it has come to pass that like the keov water skin (one who evokes the dead), your voice will be a dusty utterance, nothing more than a gurgling whisper. This verse is rich with Hebrew cultural idiom and metaphor which makes it difficult for the English mind. It begins with a metaphor of humility. The proud are brought so low that their speech is hampered by the dust in their mouths. The Hebrew ov meaning “water skin” is sometimes used figuratively to describe the hollow mumbling of a medium who consults the dead. There is however no mention of dead spirits in the Hebrew. The Hebrew may infer the idea of a familiar spirit, that is a demonic spirit and its mutterings, but no more than that. The many English translations that render this clause as “ghosts from the earth” are at best appeasing superstition and at worst completely misleading the reader. Isaiah has used similar language in the past (Isaiah 8:19). The humility described here refers specifically to the submissive language of Hezekiah to Sennacherib, and his messengers (2 Kings 18:14). Isa 29:5 And it has come to pass like fine dust are your many strangers, and like chaff that passes away will be the many terrifying ones: and it has come to pass in an instant, suddenly. Once again the text prophecies the coming Assyrian siege and subsequently the many sieges of Jerusalem throughout the ages, culminating in the final siege of Revelation. The sudden destruction of the Assyrian army by the Malakh HaShem Angel of the Lord during its siege of Jerusalem is recorded in 2 Kings 19:35. We note however that the siege will cease in an instant at the visitation of HaShem, and the enemies of Hashem and His people will be blown away like the dust or the worthless chaff which is removed from the grain at harvest time. While this image alludes to the Assyrian siege it is equally applicable to all of Israel’s historical enemies and to the latter days. Isa 29:6 Beside you will be HaShem (YHVH: Mercy) Tzevaot (of hosts) Who goes to war, with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire. The Malakh Hashem Angel/Messenger of the Lord Himself visited destruction on the Assyrian army: in the latter days He will act against the enemies of God and Israel (ethnic-religious). It is Mercy (YHVH) Who goes to war for Israel’s sake, a mighty storm, quaking the earth, a flame of devouring fire. The storm is the turmoil that God will bring against those who put His people in turmoil, and the devouring flame is the righteous judgement of God upon the wicked. Isa 29:7 And it has come to pass that the multitude of all the nations that fight against Ariyeil (Piercing Lion [image of a lion] gatherer of God or hearth of God), all the siege works and those who fight against her, and that distress her, shall be like a dream, a night vision. The Assyrian army was dealt with overnight as if Israel had only dreamed of the siege (2 Kings 19:35). Those that fight against redeemed Israel (ethnic-religious: the gathering lion of God) will be gone in an instant as if they had been nothing more than a dream or a passing vision. Thus, In Messiah, Israel’s eternal reality will surpass the temporal dream of the sin affected world. Isa 29:8 And it has come to pass like a hungry one who dreams and hinei behold, now he eats but awakens, and naf’shu his soul (existence) is empty: or as when a thirsty man dreams and hinei behold, now, he drinks but he awakens, and, hinei behold, now, he is faint, weary, weak and naf’shu his soul (existence) thirsts: so will the multitude of all the nations be, that fight against Har mount Tziyon (Zion: Parched Land). The nations have always sought the land of Israel, Jerusalem and the Mountain of God to satisfy their lust for power, their hunger for riches and their desire to become gods. However, like a man who dreams he has eaten and awakes hungry, the enemies of God and Israel will be left wanting, and awaken to judgement. This is why the Hebrew text says “so will the multitude of all the nations be, that fight against Har mount Tziyon”. Notice that they have not come against Israel alone but rather they have sought to take the Mount of HaShem, the place where HaShem has placed His Name. This is true today, the mosque of the moon god Allah sits as a desecration atop the Temple Mount, defiling the place where God has Placed His Name. This mosque, and the false religion and nations it represents will one day be torn down and forgotten like a faded dream, and in an instant the Mountain of the Lord will be united with the eternal Jerusalem of the heavens. Isa 29:9 Wait, and be astounded; your eyes smeared over, and blinded: they are drunk, but not with wine; they stagger, but not with strong drink. “Wait” means pause and consider, ready yourselves to be astounded by the work of God. “be astounded” is also a call to wake out of stupor. The poetic Hebrew image of eyes being smeared over has become a prophetic refrain for the people of Judah and Israel. Yeshua counteracted this symbolically when He healed the blind man, spitting into the dirt and making a mud poultice which He smeared over the blind man’s eyes. After the mud washed away in the pool of Siloam (sent) the man began to see, both physically and spiritually (Yochanan 9:5-7). These words continue to be spoken to the people of Judah and Zion. Their drunkenness and staggering is spiritual, they have been given over to their own pursuit of vain religion and idolatry. Isa 29:10 For poured out upon all of you is HaShem’s (YHVH Mercy) Ruach Spirit, Wind of tardeimah deep sleep, trance, and He has closed your eyes: the prophets and your rulers (heads), ha-choziym the seers He has kisah covered, hidden, concealed, overwhelmed. The Targum Yonatan reads: "the prophets, and the Scribes, and the teachers that teach the law.'' Yeshua reminds His hearers: “And Yeshua said, ‘For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.”-John 9:39 The deep hypnotic sleep tardeimah is also born of the work of God’s Spirit in Genesis 2:21; 15:12; 1 Samuel 26:12. It is a state of physical unconsciousness best likened to that of an anaesthetised patient. The title ha-choziym (The Seers) is used in addition to the nevi’iym (Prophets) and rosheiychem (Heads, Rulers), in order to emphasise the blindness that has resulted from the closed eyes of Judah’s secular and spiritual leadership. Israel’s blindness is a temporary act of mercy perpetuated until the fullness of the nations have received God’s Messiah. Make no mistake, Messiah will deliver His people, ethnic-religious and remove their blindness. The day is coming soon when all ethnic-religious Israel will come to faith in Messiah Yeshua and be healed of her blindness and redeemed unto eternal life (Romans 11). Isa 29:11 And it has become to you all chazot visions ke’divreiy of all of the words, essence, of ha-seifer the book that is sealed, which is given to one that yodeia knows, ha-seifer the book to say, “Read this aloud, I plead with you:” and he says, “I’m unable to because it (he) is sealed:” The chazot (visions, seeing) of all the divreiy (From D’var: Word, Essence, Thing, Substance [John 1]) of ha-seifer (The Book), can be understood either to refer to the Torah, which was complete at this point in Israel’s History, or to both the Torah and the words of Israel’s prophets up to this point in Israel’s history, or specifically to the words of Isaiah’s prophecies, which, although they have been spoken aloud in the hearing of the people, have none the less been ignored and are therefore, in a sense sealed up and unfathomable from the perspective of those who are choosing to wilfully reject God’s word spoken by His prophet. The Targum of Yonatan understands the divreiy (words, essence etc.) to refer to Isaiah’s prophecy: ‘And all the prophecy shall be unto you as the words of a sealed book, which if one gives to a man that is learned, saying, "Read this now";' then he shall answer, "I am not able, because it is sealed."’ If “The Book” refers to the Torah, then it is given to one who knows it, and he is instructed to read it aloud, only to discover that he doesn’t comprehend its meaning: thus it is as if it were sealed. The idea of reading the Torah aloud before the people is one that invokes national repentance. The prophet Ezra reads the Torah aloud to the people at a much later date in Israel’s history following her return from exile in Babylon (Nehemiah 8). The priests and teachers of the law among Judah are being asked to warn the people by reading the Torah aloud to them. However, the one who knows (Or should know) the book responds by saying, “I’m unable to because it is sealed”. We know that the Torah was not sealed but made available to Judah and Israel. We also know that Isaiah’s prophecies and indeed the prophecies of all the prophets up to that point had been proclaimed to all the people in order to give them just warning. Therefore, the Hebrew chatum (sealed) must refer to the inability of the learned ones to comprehend both the Torah and the prophets, Isaiah included, and not because the words were literally sealed or inaccessible. A seal or seals usually include an identifying mark of the one who made them. In the case of a king or priest that mark would denote his authority and would act as a sign to those who received the scroll or book. Only those who are approved by the king or priest would be allowed to break the seal or seals. In the present context the rulers, prophets, priests and seers of Israel are unable to open the book because they are not in right relationship with the King of kings HaShem. Isaiah is a messenger, sent to deliver a sealed scroll to Judah, the tribe from which Israel received her kings, however, Judah did not recognize the seals of her God and King and were therefore, unable to open the scroll and receive the warning and the promises that were written within. In many ways this text prefigures the sevenfold sealed scroll of Revelation 5. Though at that later period in history the scroll of Revelation 5 can be seen to contain (at least chronologically speaking) a greater number of prophecies and instructions, being the culmination of the revealed warning and promises, it none the less serves a similar purpose to the sealed scroll of Isaiah 29. What is most important is that there is someone Who is worthy to break the seals, One Who knows the King Hashem intimately and is without sin before Him. This person has been alluded to throughout Isaiah and is further illuminated in the current chapter. He shares the root of His name with Isaiah, in fact, His name is the root from which Isaiah receives his identity. In one sense, given that ha-seifer hu (The Book) is masculine and that the D’var (Word) is a figurative way of referring to the Messiah Yeshua (John 1), we could say that the final clause “I’m unable to because it (he) is sealed:” infers that the one who knows ha-seifer (The Book: Torah, Prophets etc.) is unable to properly understand it because the knowledge of Messiah is sealed up so that it might be revealed at the appropriate time to a repentant remnant. Yeshua experienced this very thing when the religious leaders of His day failed to understand His message, just as the religious leaders of Isaiah’s time failed to understand him. Yeshua responds to the religious leaders (Blind Guides) with the words, “You are in error because you do not know the Tanakh or the power of God!” (Matthew 22:29; Mark 12:24). They knew the Tanakh and believed in the power of God, and yet Yeshua says that they comprehended neither. We must be careful to ensure that we do not find ourselves in the same position. For further study regarding the sealed scroll please follow the link to my article on Revelation 5: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/revelation-5-the-standing-lamb-that-was-slain Isa 29:12 And giving ha-seifer the book to one who doesn’t know, saying, “Read this aloud, I plead with you:” and he says, “I don’t know a book. The plain meaning of the text in verses 11 & 12 conveys the idea that neither the educated nor the uneducated were able to comprehend the words of The Book. From a spiritual perspective, if the book is the Torah, and or the prophecies of Isaiah, the fact that the average uneducated person doesn’t know The Book denotes a failure on the part of Judah’s spiritual and secular leaders to teach the uneducated to read and learn the words of HaShem in all their available forms. Therefore, while each one is accountable for his or her own response to God, spiritual leaders are judged more strictly because they have been given a role in educating others concerning the things of God. Isa 29:13 And speaking Adonay the Lord says, “Because drawing near to Me ha-am the people ha-zeh this one, with mouths and language, speaking glory, but with hearts far removed from me, and their reverence/fear toward me is mitzvat commands that anashiym men teach:” “Wherefore the Lord hath said: Because I am magnified by the mouth of this people, and with their lips they do honour me, but their heart is far from my fear, and their fear towards me is as the commandment of men teaching them:” -Targum Yonatan (2nd Century CE) Yeshua speaks these same words to the generation of Israel in the first century CE. These words are true of every generation of humanity. There will always be those who pay God lip service but are not known to Messiah (in respect to salvation) nor do they know Him. “And answering, He said to them, “Why do you also transgress the commandment of God for the sake of your tradition?” -Matthew 15:3 “Hypocrites! Rightly did Isaiah prophesy about you, saying, ‘This people honours Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men.’” -Matthew 15:7-9 TLV To the Hebrew the heart “levav” is not simply the seat of emotion but rather the centre of the being where all parts of the human existence converge. Therefore, this text is not saying that the people are devoid of an emotional love toward God, rather it is saying that their entire human existence is wilfully numb to Him, relationally, spiritually, physically, mentally and so on. Thus the commandment says, “Love the Lord your God with all your levav core being, heart, and with all your nefesh soul, and with all your meod exceeding strength.” Isa 29:14 Therefore, hineni now, behold, yosif adding, increasing, again I will do a marvellous work among ha-am the people, ha-zeh this one, ha-pelei va-pele a distinguishing act, difficult to understand, and a wonder: for destroyed will be the wisdom of their wise ones, and the discernment of their prudent ones will be hidden, concealed. “Therefore” because you refuse to receive My warning through Torah and the prophets, specifically the words of Isaiah, and because you have chosen blindness over sight and the wisdom of humanity over the wisdom of God. I will give you over to the self-destruction of your human wisdom and true discernment will be hidden from you. “Hineni” Wake up and listen!!! One last plea for repentance. “A marvellous work” A work of God that will astound and leave the people in awe. This work is in one of its fulfilments, seen in the overnight defeat of the Assyrians. However, the prophet has also been speaking of the spiritual redemption of Israel yet future. Thus this marvellous work must also refer to something more, something associated to the Messiah, the stone. “The people, this one” Is Judah and by extension Israel as a whole. “Ha-pelei va pele” is a repetition that denotes a firmly established work. The Hebrew “pele” means, “a wonder, extraordinary, a distinguishing act, an act difficult to understand”. The doubling of this phrase makes the establishment of this act immutable. It is done on earth as it is done in heaven. Whatever this wonderful extraordinary act is, it will expose and destroy the wisdom of humanity and blind the wicked who have claimed to see. Isa 29:15 Oy Grief, hope, heart wrenching woe, unto the ones who seek profound things: from HaShem (YHVH: Mercy) they seek to hide their counsel and have come into dark deeds, and they say, “Who sees us? and who knows us?” The plain meaning as it pertains to the history of the period infers that a powerful group connected to the military and political leadership of Judah were attempting to undermine Hezekiah’s kingship by making secret alliances with Egypt against the Assyrians. They did this in secret knowing that Isaiah and therefore, the Lord, was opposed to their plans. Thus, in a very literal way the prophet’s words describe and expose the true motivation of these leaders of Judah, who think that no one sees them or knows what they are planning. Spiritually speaking the living mashal of the historical figures corresponds to the practices of all who seek to hide their plans from God. The thinking of the one who seeks to hide his sin is twice flawed: it first presumes that God is not omniscient (All knowing), and then believes that if he is not found out he will not be punished. This thinking stems from a world view that stands in judgement of God and His Prophets (Nevi’iym), Writings (Ketuviym) and Instruction (Torah). Those who consider themselves worthy of standing in judgement over Gods Word will, to their dismay, find themselves being judged by it. Philosophy over thinks itself into oblivion and theology presumes to illuminate hidden things: both are the constructs of human wisdom. In our search for the profound we have become enamoured by our own counsel and have manifested dark deeds. We think ourselves unseen and unknown but we are seen, we are known. Isa 29:16 Hafkechem The perversities (turning upside down) you fashion are regarded like a potter's clay: for shall the work say of him that made it, “He didn’t make me?” or shall the thing fashioned say of him that fashioned it, “He had no understanding”? The literal and plain meaning of the Hebrew text of this verse is often misunderstood due to its similarity to the potter/clay references in Isaiah 45 and 64. While Adonay is later described as a Potter and Israel the clay, and while in the latter context of Isaiah this is used comparatively by Rav Shaul (Paul) the apostle in Romans 9:21, it is not the case here. The present use of the potter and clay simile is in regard to the perverse actions of the rebellious people of Judah and not in relationship to God. It is the perversities fashioned by the rebellious people of Judah that are the works/moulded clay. Judah is the potter and in spite of her attempts to hide her wicked deeds (see previous verse), the deeds themselves testify against her. Therefore, the clay in its completed form reflects the character of the potter, who in this case is Judah/Israel. Context is essential. Isa 29:17 Is it not so, that in a very little while, Levanon (witness) will be turned la-carmel into a fruitful orchard, a plantation and a highly esteemed forest? The promise of redemption begins with a counterpoint to the “Upside down” perversion described in the previous verse. HaShem will turn the barrenness of Levanon on its head and cause the lands of Israel’s northern neighbours to flourish like the Carmel (from kerem: vineyard), which was the lush agricultural region by the Mediterranean ocean belonging to Manasseh, one of the sons of the Yosef (HaShem adds) [See. 29:14]. Isa 29:18 Veshamu And hearing, listening, obeying bayom in the day ha-hu that one (the he) the deaf divreiy the words, essence, substance of seifer a book, and out of obscurity, and out of darkness, the eyes of the blind will see. In a day or time period yet future, the deaf (spiritually deaf) of Judah (Israel) will have their ears opened to a book or scroll. This may refer specifically to the scroll of Isaiah and its quotation by Yeshua the Messiah. Or it may be a figure for the Messiah, Yeshua being Ha-D’var the Word, Essence, Substance of God with us. Like the book of the current verse Messiah Yeshua’s life was and is heard by those who were once deaf and has and will bring sight to those who were once blind: for the Jew first, and also for the nations. Isa 29:19 Veyasefu (from Yasaf) Added to the afflicted ba-YHVH in HaShem (Mercy), simchah joy, and the poor among adam humanity bik’dosh in the holiness (set apartness) of Yisrael (overcomes in God) will rejoice [in the Holy One of Israel will rejoice]. This is now the second use of the Hebrew root yasaf “add”. God has firmly established and made immutable the fruitfulness, mercy and joy of His redemptive work. It is to those afflicted in Him that He will add joy, and those who are poor in spirit among all humanity, who have also recognized Him as the Holy One of Israel, will be set apart for rejoicing. There will be no place for those who reject the God of Israel and His chosen people, ethnic-religious. Isa 29:20 Because an end will come to striking terror, and the scornful mouth will be consumed, and all who are awake to wickedness will be cut off: The “striking terror” is the foreign oppressor and the “scornful mouth” is the native Judean cynic. Isa 29:21 Those who condemn a man for a word, and lay a snare for him who judges in the gate, and pervert with emptiness a tzadiyk righteous one. This is a description of injustice, both on an individual level in giving false testimony and on a corporate level at the city gate where the elders of the city sit in judgement. With no evidence the wicked pervert the course of a righteous man’s life. There will be an end to this in Judah and all Israel. In order for Yaakov to be without shame he must first repent. Isa 29:22 Therefore thus says HaShem (YHVH: Mercy), to the house of Yaakov (Follower), Who redeemed Avraham (Father of Many Peoples), concerning the house of Yaakov, “No shame now Yaakov, neither will his face now grow pale.” With great compassion and mercy HaShem speaks of Yaakov’s (Israel’s) redemption. A time, spoken of in both the present and future tense. “No shame now Yaakov” and “Neither will his face grow pale”. The prophet speaks of a time now and yet to come when Jacob (Israel) will be free of foreign oppression and of domestic injustice. Isa 29:23 Because when he sees his children, the work of My hands, in the midst of him, yakedishu (From Kadash: be holy, set apart) they swill sanctify (set apart) My name, vehi-yakedishu and sanctify et Kadosh the Holy One of Yaakov, ve’et Eloheiy and be in awe of the God (Judge) of Yisrael (Overcomes in God). According to the plain meaning of the text he children are the ethnic descendants of Jacob (Israel). They are the work of God’s hands because for all intent and purposes they have miraculously survived their oppressors and the division within their own people. Thus, having witnessed the mercy of God upon their nation, the children of Jacob will stand among their people Israel, and in the midst of the land of Israel and will sanctify, set apart and devotedly worship the Holy One of Israel. Isa 29:24 And he who is known to have erred in spirit will understand, and they that were backbiters (whisperers) shall learn to receive instruction. God will show mercy to the repentant ones who have sinned against Him in spirit and they will understand and return to Him. Likewise, the dissenters among the people of Israel will repent and seek out the instruction of God. © 2018 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
|