We note that the Greek threskos, commonly translated “religious” means to be “a trembling worshipper” and the equivalent Hebrew oveid Elohiym “a servant of God”. How ludicrous it is then to say as many modern Messiah followers do “I’m not religious, I have a personal relationship with God”. This is a statement of hubris, a false choice that pits like things against one another in order to elevate the status of the speaker. It is not religion but vain, defiled religion that is being addressed here. The following verse affirms this by explaining what “Pure and undefiled religion” is. Yaakov 1:16-27 (Author’s convergent translation from Greek, Aramaic and Hebrew)
16 Don’t wander, err, be deceived, my completely loved brothers and sisters. 17 Every good, complete, perfect, full thing given and every perfect gift is from above, descending from the Father of luminaries, lights, with Whom there is no fickleness, transmutation, no state of being in between phases of orbit, or revolving, turning, shadowing. 18 In exercising His will He birthed us in the Word, Essence, Substance, the Truth, so that we would be made a kind of first fruits among His creatures. 19 Wherefore, see, perceive [that which has just been said and that which is about to be said], my completely loved brothers and sisters. Let everyone, individually and collectively be quick to hear, listen, understand, slow to speak, and slow to wrath; 20 for a human being’s wrath does not bring about the righteousness of God, the Judge. 21 Therefore, put aside, lay off, rid yourselves individually and collectively of all filthiness, defilement and the abundance of, surplus (foreskin) of malice, wickedness, evil; and receive with gentle humility the inborn Word, Essence, Substance, which is able to save your soul life, mind, self, heart, core being. 22 For now be made doers, performers of the Word, Essence, Substance and not just hearers who deceive themselves. 23 Because if a certain one is a hearer of the Word, Essence, Substance and not a doer, performer, that person is like a man who looks, considers the face of his nature, his origin in a mirror; 24 for once he has looked at himself and gone away, he immediately forgets, loses from his mind what kind of person he was. 25 But one who bends over, stoops down to look intently into the Torah (law), perfected, complete, whole, the Torah of the freedom, and abides, stays in it, not becoming a hearer who intentionally forgets, puts from his mind, negligent, but is made an intentional doer, a toiler, this person will continue to be blessed, happy in what he does. 26 If a person thinks himself to be religious, a servant of God, yet doesn’t bridle, guide, direct his tongue but deceives his own heart, core being, this person’s religion, service to God is vain, worthless. 27 Pure, clean, clear and undefiled religion, service before the face of the God/Judge and Father is this: to visit the fatherless and widows in their distress, trouble, affliction and to keep one’s soul unspotted by this world. Yaakov 1:16-27 (Line upon line) 16 Don’t wander, err, be deceived (planaō[G], tit’u[H]), my completely loved brothers and sisters (adelphos agapētos[G], achay ahuvay[H]). 17 Every good, complete, perfect, full thing (agathos[G], tovah[H]) given and every perfect gift (dōrēma[G], matanah[H] ) is from above (anōthen[G], haorot[H]), descends (katabainō[G]) from the Father (ho patēr[G], Aviy[H]) of luminaries, lights (phōs[G]), with whom there is no fickleness, transmutation, no state of being in between phases of orbit (parallagē[G]), or revolving, turning (tropē[G]) shadowing (aposkiasma[G], choluf vekol-tzeil shinoy eiyn-imo[H]). 16 Don’t wander, err, be deceived, my completely loved brothers and sisters. 17 Every good, complete, perfect, full thing given and every perfect gift is from above, descending from the Father of luminaries, lights, with whom there is no fickleness, transmutation, no state of being in between phases of orbit, or revolving, turning, shadowing. “Don’t wander, err, be deceived” This is a warning to those who may be tempted (as described in v. 13-15). Wandering was the result of Israel’s decision to sin against God when He commanded Israel to enter the land of promise (Num. 13-14). The writer employees the same turn of phrase here making it a drash (comparative teaching) concerning entry into the Olam Haba “world to come” through the King Messiah (Yeshua: Joshua). In short, the writer is saying, “Don’t do what our ancestors did when they refused to go into the land”. To wander from intimate relationship with the Father is to place one’s self in jeopardy. “My completely loved brothers and sisters” In plain English, “My fellow Jewish believers, dearly loved in God”. “Every good thing” This includes the good inclination yetzer tov, all good comes from God and is in opposition to the temptation that seeds sin and births death (v.13-15). That which is good, complete, perfect, full, comes from El Elyon “the Supreme God”. HaShem the Father God and Creator of all things, including the orbiting lights of the heavens (Sun, moon etc.), which have been worshipped throughout the millennia by pagans, but are nonetheless subject to the God of Israel, He is the Supreme King over all things and is named here as “Father”. For those Jews who are in Messiah God is not only Creator of, and Ruler over all things, but is also Father, Abba (Daddy). Thus, the Spirit of the Son cries “Abba, Father” (Romans 8:15). Unlike the created lights of the heavens God is not subject to being in between phases of (orbit), nor is He revolving around anything or anyone. A light source doesn’t cause shadow. Shadow is caused by an object coming between the recipient of light and the light source. Thus, it is impossible for God to cast shadow (in a figurative sense) because “God is All Existing Light, and in Him there is no darkness”(1 John 1:5). Put concisely, unlike the sun, a created light source, nothing can come between the believer and God. This is why the Scripture says “Even the darkness is as light to You” (Ps. 139:12), meaning “nothing is hidden from You”. This is one of the many ways Scripture explains that “God is the same yesterday, today, and forever” (Ex. 3:14; Ps. 102:27, 103:17; Isa. 41:4, 44:6; Heb. 13:8; Rev. 1:8). Because He is holy and unchanging He is trustworthy. “descending from the Father of luminaries” Using “above” and “below” as a figures for “that which originates from God” verses “that which originates from fallen humanity”, Yaakov reminds his hearers of the transformative difference that receiving birth from above makes. The good that God gives, like His nature, does not waver, it is not indecisive like the action of the one who cannot receive wisdom (as described in v. 6-8). On the contrary, by His loving and gracious will God has given the ultimate gift, the gift that connects us again to Truth. He has imparted Himself, God with us (Imanu-El), ha-D’var Emet “the Word of Truth” (Yeshua) [John 1]. Truth Himself has brought us out of darkness into a place without transition or shadow through the “message of truth”. When we receive Yeshua we are no longer planets orbiting the Creator (the All Existing Light Source), rather, we have been made echad (one) in the Creator. We are not God, but we are united as sons and daughters born of His Spirit through the blood of Messiah. 18 In exercising His will (boulomai[G], vecheftzo[H]) He birthed us (apokueō[G], yalad[H]) in the Word, Essence, Substance (logos[G], bidvar[H]), the truth (alētheia[G], haemet[H]), so that we would be made (einai[G]) a kind of first fruits (aparchē[G], reishiyt bikureiy[H]) among His creatures (ktisma[G], yetzurayv[H]). 18 In exercising His will He birthed us in the Word, Essence, Substance, the Truth, so that we would be made a kind of first fruits among His creatures. There is no need to make the false choice between interpreting “the Word of truth” as referring to Messiah or to the Gospel message. The answer is that “the Word of truth” refers both to Messiah (Hadavar emet) and to His message. Yeshua being the Author and goal of the Gospel message. The Hebrew text reads “The Word, the Truth”. The first century Messianic Jews of both Eretz Yisrael and the Diaspora had been afforded the opportunity to be a first fruits offering (Shavuot[H], Pentecost[G])[Lev. 23:17; Acts 2] as a result of their having been birthed of God in the Word Himself (Yeshua). “16 For I am not ashamed of the good news, true message: it is the power of God for yeshua (salvation) to everyone who has faith, trust; continually to the Jew first and also continually to the Greek. 17 For in it the righteousness (the Righteous One) of God is revealed through faith for faith;” -Rav Shaul’s Letter to the Roman Believers 1:16-17 (Author’s translation) 19 Wherefore (hōste[G], al-kein[H]) see, perceive (eidō[G]) [that which has just been said and that which is about to be said], my completely loved brothers and sisters (adelphos agapētos[G], achay ahuvay[H]). Let everyone, individually and collectively (pas[G], kol-iysh[H]) be quick (tachus[G], mahiyr[H]) to hear, listen, understand (akouō[G], lish’moa[H]), slow (bradus[G], kasheh[H]) to speak (laleō[G], ledaveir[H]), and slow (bradus[G], vekasheh[H]) to wrath (orgē[G], lichos[H]); 20 for a human being’s (anēr[G], adam[H]) wrath (orgē[G], ka’as[H]) does not bring about the righteousness (dikaiosunē[G], tzidkat[H]) of God, the Judge (Theos[G], Elohiym[H]). 19 Wherefore, see, perceive [that which has just been said and that which is about to be said], my completely loved brothers and sisters. Let everyone, individually and collectively be quick to hear, listen, understand, slow to speak, and slow to wrath; 20 for a human being’s wrath does not bring about the righteousness of God, the Judge. “Be quick to hear” This doesn’t mean “be quick to listen to everything and everyone” rather it means “Be quick to listen to and receive that which is from above, from the Father of the luminaries”. Being quick to hear godly things is an idea found in the Talmud Bavliy (Gloss. in T. Bavliy. Megillah, fol. 21. 1. ). Numerous other ancient Jewish commentators teach that if a word is worth one shekel, silence is worth two. Silence is said to be the spice of speech, and the chief of all spices, the hedge of wisdom. The sage Shammay says, “say little, and do much” (Pirke Avot, c. 1. sect. 15. 17. & 3. 13. T. Bavliy. Megillah. fol. 18. 1. Vayikra Rabbah, sect. 16. fol. 158. 3. Midrash Kohelet, fol. 71. 1.). “be silent, and hear” -Talmud Bavliy Sanhedrin, fol. 7. 1. We note that the recipients of this work are admonished to be “slow to wrath”. Wrath is the progeny of anger. Godly wrath is enacted in righteousness as a just response to evil. In this case it is not anger itself, or even wrath itself that the recipients are being warned against but the anger/wrath born of the sin affected nature of human beings. This ungodly wrath is not good because it has not originated from above. Additionally, and as a general principle, it is in our nature to push for our own agenda in life. We often neglect the helpful conversation of others in order to pronounce our own knowledge. We are (in our fallen state) inclined to allow the temptation to promote our own point of view to give birth to the sin of rash words and when confronted in truth we respond in ungodly anger. Because we are filled with the Spirit of God, we must be tempered by the Instruction of God in this present world. In Messiah we are to instruct ourselves with these words and make a habit of choosing firstly to listen then respond with care and if challenged, to repeat the process so as not to allow fallen human anger to birth unrighteousness. “ I will therefore that men pray everywhere, lifting up holy hands, without (ungodly) wrath and doubting.” -Rav shaul 1 Timothy 2:8 KJV 21 Therefore (dio[G], lachein[H]), put aside, lay off, rid yourselves (apotithēmi[G]) individually and collectively of all (pas[G]) filthiness, defilement (rhuparia[G], tinuf[H]) and the abundance (perisseia[G], vetarbut[H]) surplus (foreskin) of malice, wickedness, evil (kakia[G], ra’ah[H]); and receive (dechomai[G], vekab’lu[H]) with gentle humility (prautēs[G], va’anavah[H]) the inborn (emphutos[G]) Word, Essence, Substance (logos[G], et-hadavar[H]), which is able (dunamai[G]) to save (sōzō[G], lehoshiya[H]) your (pl.) soul life, mind, self, heart, core being (psuchē[G], et-naf’shteiychem[H]). 21 Therefore, put aside, lay off, rid yourselves individually and collectively of all filthiness, defilement and the abundance of, surplus (foreskin) of malice, wickedness, evil; and receive with gentle humility the inborn Word, Essence, Substance, which is able to save your soul life, mind, self, heart, core being. The Jewish believer is instructed to intentionally put aside, cast off, strip himself of filthiness and the abundance of grudge holding malice and evil attached to the old way of life which is feed by the yetzer ha-ra (evil inclination, fallen nature). “Surplus of malice” This may be an allusion to the metaphor of the removal of foreskin used by Jeremiah to warn the people of Judah and Jerusalem to dedicate their hearts to God through the removal of their surplus of wickedness (foreskin). “Circumcise yourselves to YHVH, and remove the foreskins of your (collective) heart, core being, you men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, that burns so that nothing can quench it because of the evil of your doings.” Yermiyahu (Jeremiah) 4:4 The Targum paraphrases this same passage of Jeremiah as the “removal of the wickedness of your hearts”. Messiah in us propels us into action. No one can live a truly righteous existence devoid of Messiah, nor can anyone claiming to have received Messiah fail to act in the power of the Holy Spirit. This is pretext to the teaching that follows concerning the unified relationship of faith and action. Filthiness and wickedness are born of lust and pride, neither of which can receive anything (as explained in v. 6-8) because they compete within us and leave us undecided, we are then unable to choose the good. Humility, the act of recognizing our own spiritual poverty, is the only state in which we are capable of receiving the inborn Word, Essence, Substance (Yeshua), Who is able to save our entire being. This Word of truth is Messiah Himself, the very Essence, Author and Goal of the Torah/Instruction of God. “And that from a child you’ve known the holy Scriptures, which are able to make you wise unto salvation through faith which is in Messiah Yeshua.” -Rav shaul, 2 Timothy 3:15 22 For (de[G]) now be made (ginomai[G]) doers, performers (poiētēs[G], oseiy[H]) of the Word, Essence, Substance (logos[G], ha-davar[H]) and not just hearers (akroatēs[G]) who deceive (paralogizomai[G]) themselves. 23 Because (hoti[G]) if a certain one (tis[G], haiysh[H]) is a hearer (akroatēs[G]) of the Word, Essence, Substance (logos[G], ha-davar[H]) and not a doer, performer (poiētēs[G], oseihu[H]), that person is like a man who looks, considers (katanoeō[G]) the face (prosōpon[G]) of his nature, origin (genesis[G]) in a mirror (esoptron[G]); 22 For now be made doers, performers of the Word, Essence, Substance and not just hearers who deceive themselves. 23 Because if a certain one is a hearer of the Word, Essence, Substance and not a doer, performer, that person is like a man who looks, considers the face of his nature, his origin in a mirror; “Prove yourselves” is a poor translation of the Greek ginomai. In modern English the idea of proving one’s self denotes the work of the individual as the mechanism for proving. This is not what the text says. Rather it says “be made”. By necessity to “be made” requires a maker. In this case it is the “Word” received and the resulting “Salvation” of the previous verse that informs the present text. The Word is the Maker. Yeshua in us makes us “doers of the Word (Himself)”. Therefore, we read “Be made doers of the Word”. We are both from the Word and living examples of the Word in practice. “Being doers of the Word and not hearers only” This statement has been said to be contrary to the writing of Paul/Shaul and perhaps Yochanan/John. It is however consistent with the teachings of both writers and in addition it is likely a platform for their words, given that this book was likely written between 10 and 20 years prior to other New Testament writings. Yaakov is not saying that your actions save you, in fact he has just said prior to this that it is “the humble receiving of the Word/Messiah that saves you.” Yaakov is simply saying: “Don’t return again to the bondage of self-delusion. Let the inborn Word birth right action. Your actions will be the fruit of your new condition.” Only those who do not receive the Word of Truth with humility will find themselves in a situation where their actions prove them devoid of Truth. This is self-deception. Some believe, and I agree, that this letter of Yaakov was a favourite of Yochanan (John) and Rav Shaul (Paul the Apostle) prior to the writing of their works. “For it is not the hearers of the Torah who are justified before God, but the doers of the Torah shall be justified.” -Rav Shaul, Romans 2:13 “Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.” -Rav Shimon, Perkei Avot 1:17 24 for once he has looked at (katanoeō[G]) himself and gone away, he immediately (eutheōs[G]) forgets, loses from his mind (epilanthanomai[G]) what kind (hopoios[G]) of person he was. 25 But one who bends over, stoops down to look intently (parakuptō[G]) into the Torah, law (nomos[G], batorah[H]), perfected, complete, whole (teleios[G], hash’leimah[H]), the Torah of the freedom (ho eleutheria[G], hacheirot[H]), and abides, stays in it (paramenō[G]), not becoming a hearer (akroatēs[G]) who intentionally forgets, puts from his mind, negligent (epilēsmonē[G]) but is made (ginomai[G]) an intentional doer (poiētēs[G], oseh[H]), a toiler (ergon[G]), this person will continue to be blessed, happy (makarios[G], ashreiy[H]) in what he does (poiēsis[G], bema’aseihu[H]). 24 for once he has looked at himself and gone away, he immediately forgets, loses from his mind what kind of person he was. 25 But one who bends over, stoops down to look intently into the Torah (law), perfected, complete, whole, the Torah of the freedom, and abides, stays in it, not becoming a hearer who intentionally forgets, puts from his mind, negligent but is made an intentional doer, a toiler, this person will continue to be blessed, happy in what he does. The mirror analogy is central to our understanding of this teaching. What kind of use of a mirror would cause a person to immediately forget what they looked like? The answer is, a fleeting use, a passing gaze, long enough to determine the basic outline of one’s features and nothing more. This is the kind of use that results in forgetting one’s self. On the other hand Yaakov suggests (as all great Hebrew poets might) that to gaze intently into the Torah completed (the Goal being Yeshua), the Torah of freedom, and to dwell in its reflection, continually responding to what we see, will bring blessing in all we do. The plain meaning compares the fickle nature of human recollection by sight with the failure to act in response to God’s Word. The remez (hint) at deeper meaning speaks to the nature of human beings. The reflection in the mirror is the natural face of the sin affected human being. Who, at his origin, chose to rebel against God. The one who looks at this reflection of himself and realizes that action must take place in order to show himself reborn unto righteousness, who then nonetheless walks away and immediately forgets his need, subsequently fails to act. Thus proving that he has not been reborn Why? Because he has looked at his sin nature in the mirror rather than looking at the perfected Torah (Instruction) of God which points to Yeshua, the One Who is both the means and strength of our faith in action. “one who bends over, stoops down to look intently”. We note that the reflection of the perfected Torah is one that must be “stooped down” to, “bent over” in order to view it. This denotes a reflective surface below or beside the viewer, a body of water perhaps, a mikveh. Additionally, where the one who looks at himself in the mirror is either holding it or viewing it upright in a position of pride, the one who looks into the perfected Torah must humble himself, stoop down, bend over in order to look into it. In short, change does not come about by looking at the reflected sin affected nature but by receiving the Living Word Yeshua and gazing intently into the “perfected Torah”, not the Torah of Moses, much of which will no longer be necessary in the Olam Haba (World to come) [Because there will be no sin and therefore no need for the negative commandments “Thou shalt not…”], but the “perfected” Torah (Instruction), the “Torah (Instruction) of the freedom” (found in Messiah), that is those parts of the word of God (including certain portions of the Torah of Moses) that are eternally present in Messiah Yeshua. This is why Yeshua says: “15 “If you love Me, you will keep My commandments. 16 I will ask the Father, and He will give you another [a]Helper, so that He may be with you forever; 17 the Helper is the Spirit of truth, Whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.” -John 14:15-17 NASB Rav shaul (Paul the Apostle) calls the “perfected Torah” the “Torah of Faith”. “Where is boasting then? It is excluded. By what Torah (Instruction, Law)? The law/Torah of works? Absolutely not, but by the Torah/Law of faith, trust.” -Romans 3:27 Properly qualifying the word Torah is essential in understanding what it means to gaze intently into the Torah of freedom in Messiah. Both the Greek nomos and the Hebrew Torah can mean “law” but do not always refer to the Law of Moses. Nor is the Greek nomos necessarily synonymous with the Torah, “Law of Moses” except when properly qualified. Torah[H] is a feminine noun meaning “Instruction”, whereas nomos[G] is a masculine noun meaning “law”. While instruction may include law it does not by necessity contain law. In the interpretation of the present text, and indeed, the texts of Rav Shaul, those who misuse the word Torah to always refer to the five books of Moses make themselves liars and false teachers. Many in the so called “Gentile Messianic, Hebrew Roots and Hyper Law” movements do this to their detriment. In looking intently it is our eyes that see/hear and the intention of our gaze that either neglects or accepts what we hear/see. When we gaze intently into a reflective surface we see not only our imperfections and flaws (causing us to seek a covering for them) but we also see our inherent value. The Complete Torah of Messiah reveals our sin for the purpose of covering it and shows us our worth so that we will not deceive ourselves into thinking we are worthless. The reflection of God’s Complete Instruction is one into which we should gaze intently until all is complete. Yeshua said, “Not one notation or mark will be removed from the Torah until all is fulfilled.” The reason for this is made clear here in Yaakov’s letter, we need the Torah as instruction in Messiah, it is a guide for those who have the Word (Messiah) born in us. No longer is it seen as the punitive Law of those who merely glance at it, rather for us it has become a reflection of our new nature. It is worth noting that the earlier allusion to the created heavenly lights, which include the sun and the moon which reflects the sun, connects to the analogy of the reflection of the perfected Torah in Messiah. In a figurative sense, just as the moon reflects the sun so too we reflect the all existing Light of God. We await the completion of all things, the day when all that exposes sin will evaporate from the Torah, leaving only that which is good. Messiah Himself the Word will be all that remains of the Torah. In the Olam Haba (World to come) we will return (tishuvah) to the state of Adam and Eve prior to the fall. We will again know only the good. Yetzer ha-tov (the good inclination), is the current indicator of a time yet to come when there will be no need to distinguish between good and evil, because there will be only good. In order for this to happen evil must be eternally encased in itself, this being eternal damnation (not temporary hell)[Rev. 20:14-15]. In the Olam haba we will have no need of a reflective surface that exposes our faults because in Messiah in God we will be without fault. Until then we have the Complete Torah of Truth as our present help and guide. The Complete Torah of Truth is the written Torah revealed in the Living Word Messiah Yeshua our King. We are reminded that we were not saved in order to become law breakers but so that in right relationship with God we might act out of His righteousness and thus be seen to be children of God through Messiah Yeshua our LORD (God with us) and King. 26 If a person (iysh[H]) thinks (yedameh[H]) himself to be religious, a servant of God (thrēskos[G], oveid Elohiym[H]), yet doesn’t bridle, guide, direct (chalinagōgeō[G], sam resen[H]) his tongue (glōssa[G], leshono[H]) but deceives (apataō[G]) his own heart, core being (kardia[G], levavo[H]), this person’s religion, service to God (thrēskeia[G], avodato[H]) is vain, worthless (mataios[G]). 26 If a person thinks himself to be religious, a servant of God, yet doesn’t bridle, guide, direct his tongue but deceives his own heart, core being, this person’s religion, service to God is vain, worthless. “To the chief Musician, to Jeduthun, A Psalm of David. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.” -Psalm 39:1 KJV To “bridle” the tongue is not the same as “binding” the tongue. This is not an admonishment to be silent but rather an instruction to guide one’s words, in the same way a horse is directed by the bridle, bit, and reins. The bridle is pulled over the horses head and a bit placed in the mouth attached to reins that are used by the rider to direct the horse. To bridle one’s tongue means to employ the authority of the head and actively direct what comes out of the mouth. Wicked speech is evidence of a lack of self-control (a fruit of the Spirit)[Gal. 5:22-23]. We note that the Greek threskos, commonly translated “religious” means to be “a trembling worshipper” and the equivalent Hebrew oveid Elohiym “a servant of God”. How ludicrous it is then to say as many modern Messiah followers do “I’m not religious, I have a personal relationship with God”. This is a statement of hubris, a false choice that pits like things against one another in order to elevate the status of the speaker. It is not religion but vain, defiled religion that is being addressed here. The following verse affirms this by explaining what “Pure and undefiled religion” is. By misusing the word religion we become the vain spiritual practitioners we accuse others of being. When we translate the correct meaning of the word religion the statement “I’m not religious, I have a personal relationship with God” becomes “I am not a servant of God, I have a personal relationship with Him”. A glaring contradiction, an example of self-defeating logic, self-destructive thinking. A Messiah follower who walks rightly before God can say with confidence “I am in a relationship with God and because of this I practice pure and undefiled religion.” Consider this, Yeshua was religious, and if it could be said of Him that He was not religious then He would not have been the promised Messiah of Israel. 27 Pure, clean, clear (katharos[G]) and undefiled (amiantos[G]) religion, service (thrēskeia[G], ha’avodah[H]) before the face (para[G], lifneiy[H]) of the God/Judge (Theos[G], haElohiym[H]) and Father (patēr[G], Aviynu[H]) is this: to visit (episkeptomai[G]) the fatherless (orphanos[G]) and widows (chēra[G]) in their distress, trouble, affliction (thlipsis[G]) and to keep one’s soul unspotted (aspilos[G], nafsho[H]) by this world (ho kosmos[G], haolam[H]). 27 Pure, clean, clear and undefiled religion, service before the face of the God/the Judge and Father is this: to visit the fatherless and widows in their distress, trouble, affliction and to keep one’s soul unspotted by this world. Note that God is the Father of the fatherless, so that when we visit the fatherless we are reflecting the Father heart of God, Who places the lonely in families (Ps. 68:6). Three central Jewish spiritual teachings are alluded to in verses 26 and 27: Firstly, ancient Biblical Judaism did not have a word for theology prior to the Hellenization of Israel by the Greeks. This means that Judaism always taught faith in action rather than the use of the mind alone to philosophize over God concepts. A Jew cannot separate godly concepts from godly actions: the centre of the Jew, being the heart, is not to be understood as the heart devoid of the mind, rather it is the intersection of all parts of the being made echad (one). Therefore hypocrisy is anti-Jewish, anti-God and anti-Messiah. One who thinks (that is theologizes, talks of God consciousness but does not birth it) that he is righteous, but doesn’t keep his tongue in check, deludes himself and his religion is worthless. Again, this affirms Yaakov’s previous warning not to allow lust to give way to temptation, sin and death. Our idle words are worthless, on the other hand our worthwhile actions are the very words of life. Secondly, Yaakov reminds us that religion is not the problem, we are. He is reminding Jews in the diaspora to maintain a pure observance of the perfected Torah in Messiah. He is not saying that observance brings salvation (he has already said that humbly receiving the implanted word brings salvation) on the contrary, he is calling the Jewish diaspora to return to their true identity as Jews in Messiah. Many lived in nations that worshipped false deities, practicing abominations against God on a daily basis. Yaakov reminds his fellow Jews of their worth as God’s chosen people. Thirdly, Yaakov asks that his Jewish brothers and sisters keep themselves separate from the pagan practices that surround them. The Torah gives specific instructions for the care of Israel’s widows, her poor, her orphans and the foreigner living among her. Yaakov is calling the Jews of the diaspora back to these guidelines as a starting point for the all-encompassing loving action of the Gospel as defined as perfected Torah. From the beginning God has asked Israel to be separate, called out ones, set apart, which is the very essence of what it means to be Holy. Here Yaakov reiterates this well-known Torah concept, connecting it to the “unspotted” sacrificial Lamb of God, the Mashiyach (Messiah). In doing so he endears himself to both Messianic and non-Messianic Jews alike. Honouring the tradition of ancient Judaism and belief in Messiah, he then goes on to fill it with hope for the future. That hope is born in Mashiyach, the one we had long awaited. We, like Yeshua, are called to be “unspotted” living sacrifices, holy and acceptable to God (Lev. 22:21; Num. 19:2; Romans 12:1; Eph. 5:27; Col. 1:22; 1 Pet. 1:19; ). The first chapter of Yaakov begins a book of unified spiritual-physical reality. We will see throughout this book the three concepts of shamor (observance) v’zakhor, (remembrance) v’halakhah (and action). These concepts are a unity (echad), they are not able to function properly outside of their connected circle of existence. The Word of life (Messiah) in us, reminds (zakhor) us to observe (shamor), in turn our observance (shamor) causes us to remember (zakhor) what God has done, what He is doing, and what He will do. By our observance and our remembering we give birth to action. This is Halakhah, the way we walk. There is no longer room for theology (thinking about God devoid of living in Him), because the life we now live in Messiah is a life beyond theology and its limitations. We are worthy because we have worth. God has set the measure of our value in the life of His Son Yeshua before the foundation of the world. You are loved with an everlasting love. “Therefore, I urge you fellow Jewish brothers and sisters through the mercies, compassion, emotions of the God, that you all present your bodies as a living, breathing sacrifice, holy, pleasing, acceptable to the God, this is your reasonable, logical service (religious practice).” -Rav Shaul (Paul the Apostle), Letter to the Roman Body of Believers 12:1 (Author’s Translation) Copyright 2022 Yaakov Brown Chronological thinking is temporal, but in Messiah there is a transcendent way of being that refuses to be bound by time and space. There is no time in eternity. Time is the prison of the death bound. But we serve the God of the living, the God of Avraham, Yitzchak and Yaakov... Let’s Begin at the beginning:
Most of us Jews don’t know what you mean when you say “Pentecost”? Nor does our understanding of Shavuot (Pentecost) begin in Acts chapter 2. To begin a race at the half way marker is to misunderstand the purpose, goal and reward of the race. What’s more, for the Messiah following, God honouring, Biblically observant Jew there is no finish line, there are only new beginnings. Understanding the Goal from the Beginning: How can we understand the goal if we don't understand the beginning? Furthermore, how can we understand the beginning if we don't understand that the All Existing Goal [YHVH] is the Creator of all beginning, and that Messiah Yeshua is both the Author and the Goal of the Torah (Rom.10:4)? Chronological thinking is temporal, but in Messiah there is a transcendent way of being that refuses to be bound by time and space. There is no time in eternity. Time is the prison of the death bound. But we serve the God of the living, the God of Avraham, Yitzchak and Yaakov (Mark 12:26-27; Luke 20:37-38). Yeshua says: “26Now, pay attention, concerning the rising of the dead—haven’t you read in the Book of Moshe (the drawn out, ressurected one), in the account of the burning bush, how YHVH said to him, ‘I am the Elohiym of Avraham (Father of a great people), the Elohiym of Yitzak (He laughs) and the Elohiym of Yaakov (Follower)’? [Ex. 3:6] 27 He is not the Elohiym of the dead, but of the living. You are badly mistaken!”- Mark 12:26-27 (Author’s translation) With these things in mind let’s take a closer look at the festival of Shavuot. Shavuot is a Festival of Many Names: Zeman Mattan Torateinu [Season of the giving of our Torah] (Exodus 19:1-2) Chag Ha-Katzir [The Feast of Harvest] (Exodus 23:14-16) Chag Ha-Shavuot [The Feast of weeks] (Leviticus 23:15-16, Deuteronomy 16:9-17) Yom Ha-Bikkuriym [The Festival Day of First Fruits] (Numbers 28:26) Atzeret shel Pesach [Conclusion of Passover] (Talmud ibid) Pentecost [Pente = 50] (Acts 2:1-40) Let’s take a look at each of the names for Shavuot, their origin and significance. 1.)Season of the Giving of the Torah Zeman Mattan Torateinu 1300 BCE (approx.) * Shemot (Exodus) 19:1-2 “In the third month (Sivan) after the Bnei-Yisrael (Children of Israel) had gone out of the land of Mitzrayim (Egypt: Double distress), that same day they arrived at the wilderness of Sinaiy (Thorny). They travelled from R'phiydiym (Resting places, places of support) came into to the wilderness of Sinaiy (Thorny), and set up camp in the wilderness. Yisrael (Overcomes in God) camped there, right in front of the mountain (Mt Sinai).” *We note that when the festival of Shavuot was given (at Sinai), Israel had neither land nor harvest. Therefore, its significance both precedes and reaches beyond harvest alone, and finds its inception in the giving of the Torah. At the Giving of the Torah there was Fire on the Mountain Shemot (Exodus) 19:18 “Now the entire Mount Sinai was in smoke, because Adonai had descended upon it in fire. The smoke ascended like the smoke of a furnace. The whole mountain quaked greatly.” Shemot (Exodus) 20:18-19 “18 All the people witnessed the thundering and the lightning, and the sound of the shofar, and the mountain smoking. When the people saw it, they trembled and stood far off. 19 So they said to Moses, “You, speak to us, and we will listen, but do not let God speak to us, or we will die.”” At the Giving of the Torah Seventy Elders of Israel were Touched by Fire from the Heavens Jewish tradition teaches that flames of fire descended upon the seventy elders of Israel at Sinai during the giving of the Torah. Bamidbar (Numbers) 11:16-17 TLV ‘Adonai said to Moses, “Bring me 70* of the elders of Israel whom you know to be elders of the people and their leaders. Take them to the Tent of Meeting, so they may stand with you there. 17 Then I will come down and speak with you there, and, I will take some of the Ruach (Spirit) that is on you and will place it on them. They will carry with you the burden of the people, so you will not be carrying it alone”’ *In both Biblical and rabbinical Judaism the number 70 represents the nations (Gen. 10). Thus, the people of Israel, having received the Torah by fire, were tasked to be a light to the nations. At the Giving of the Torah Fiery Light Beam Horns Appeared on the Head of Moses Moses is sometimes depicted with horns, and at other times with light beams emanating from his head following his receipt of the ten commandments (Exodus 34:29-35). The Hebrew karan can be translated as either horns or beams of light. The best understanding of this is found by holding the meaning in the tension, embracing the seemingly divergent concept and accepting that both translations are a convergent whole. Horns symbolize strength, and light the present manifestation of God’s glory. Therefore, Moses reflected God’s strength and glory according to the presence of God’s Spirit upon him. This glory manifest upon Moses’ head as a symbol of God’s authority over Moses, who had been given authority to guide the people of Israel. The traditional Torah text itself is sometimes called the “Fire text” due to the threefold flicks of the pen above certain characters. 2.)Feast of Harvest Chag Ha-Katzir Shemot (Exodus) 23:14-16 “Three times in the year you are to celebrate a festival for Me. You are to observe the Feast of Matzot. For seven days you will eat matzot as I commanded you, at the time appointed in the month Aviv, for that is when you came out from Egypt. No one is to appear before Me empty-handed. Also you are to observe the Feast of Harvest, the first fruits of your labours that you sow in the field, as well as the Feast of the Ingathering at the end of the year, when you gather your crops from the field. 3.)Feast of weeks Chag Ha-Shavuot Vayikra (Leviticus) 23:15-16 “Then you are to count from the day after the Shabbat (Of Passover), from the day that you brought the omer (A measure of barley flour) of the wave offering, seven complete Shabbatot (Sabbaths). Until the day after the seventh Shabbat (7x7+1) you are to count fifty days, and then present a new grain offering to Adonai.” 4.)First Fruits Yom Ha-Bikkuriym Bamidbar (Numbers) 28:26 “On the Day of First-fruits, when you offer to Adonai a new grain offering during the Feast of Weeks, you are to have a sacred assembly. You are to do no laborious work.” The day described here as taking place during Shavuot is to be understood as a unique occasion from the day of first fruits that occurs at the inception of the counting of the omer seven weeks prior to Shavuot. Both days are known by the title Yom Ha-bikkurim despite the fact that they occur seven weeks apart. Two Leavened Loaves Vayikra (Leviticus) 23:17 (TLV) “You are to bring out of your houses two loaves of bread for a wave offering, made of two tenths of an ephah of fine flour. They are to be baked with chameitz (yeast) as first fruits to Adonai.” The Wave Offering of Two Leavened Loaves Vayikra (Leviticus ) 23:17 Yeast may not come into contact with the altar of HaShem because yeast is a physical symbol of the festering presence of sin in the present world. This makes the Shavuot wave offering exceptional. Two loaves are made with yeast and waved before God in gratitude for the harvest and in petition for an abundant future harvest. However, they are not brought near nor are they offered on the altar. Why two loaves, and why are they made with yeast? This is connected to the 70 elders of Sinai. Shavuot celebrates God’s abundant blessing to an undeserving and sinful people, a people tasked with bringing the message of God’s goodness to the nations. Therefore, there are two loaves made with yeast (sin) representing two peoples, Ha-Y’hudiym (the Jews) and Ha-Goyim (the nations). 5.) Completion (Fullness) of Passover Atzeret Shel Pesach Our Rabbis base this on the fact that the day of Shavuot is decided by beginning to count from the conclusion of Passover. Vayikra (Leviticus) 23:15-16 “Then you are to count from the day after the Shabbat (Of Passover), from the day that you brought the omer (A measure of barley flour) of the wave offering, seven complete Shabbatot (Sabbaths). Until the day after the seventh Shabbat (7x7+1) you are to count fifty days, and then present a new grain offering to Adonai.” With respect to Messianic understanding this reflects the fact that the completed work of Yeshua means the filling of the believer with the promised Ruach HaKodesh (Holy Spirit). Therefore, the outpouring and infilling of the Holy Spirit is a type of completion of the work of Passover. 6.) Pentecost 50 (Jubilee) Pentecost is the English transliteration borrowed from the Greek Pentecoste, which is formed from the root Pente meaning 50. The number fifty is symbolic in Biblical Judaism of a season of Jubilee*. This is a season of freedom from all that causes bondage both spiritual and physical. *Ha-Yovel (the Jubilee [50]) is the year that renews the cycle of the regular seventh year of shemitot (Sabbatical years) the Book of Vayikra (Leviticus) [Lev. 25:8-13] decrees of God that Hebrew (Jewish) slaves and prisoners are to be set free, debts are to be forgiven, and as a result of the obedience of the people of Israel to these instructions YHVH the God of Israel will manifest His mercy in a tangible and transcendent way. Traditional Readings for Shavuot: In addition to the Torah prescription for Shavuot: (Ex. 23:16, 34:22; Dt. 16:9-12; Num. 28:26-31; Lev. 23:15-21) Observant Jews also read: Ezekiel 1:1-28; 3:12 Habakkuk 2:20-3:19 Megillat (Scroll) of Ruth The Fullness of Scripture and its Connection to Shavuot: Fire from the Heavens is an Intrinsic Element in the Events of Shavuot Acts 2:1-4 “When the day of Shavuot had come, they were all together in one place. Suddenly there came from heaven a sound like a mighty rushing wind, and it filled the whole house where they were sitting. And tongues like fire spreading out appeared to them and settled on each one of them. They were all filled with the Ruach ha-Kodesh (Holy Spirit) and began to speak in other tongues as the Ruach (Spirit) enabled them to speak out.” Yechezkel (Ezekiel) 1:4 “I looked, and behold, a storm ruach wind (Spirit, breath) came from the north, a great cloud with flashing fire and brightness all around it, and something like a glowing alloy out of the fire.” Chabakuk (Habakkuk) 3:3-5 “God comes from Teman, and the Holy One from Mount Paran. Selah… His majesty covers the heavens, and His praise fills the earth. With brilliance like light, rays emanate from His hand. There His power was hidden. Pestilence goes before Him, a fiery bolt goes forth at His feet.” Yechezkel (Ezekiel) 36:25-27 “Then I will sprinkle abundantly, clean water on you and you will be clean from all your uncleanness and from all your idols. Moreover I will give you a new heart. I will put a new spirit within you. I will remove the stony heart from your body and give you a heart of flesh. I will put My Ruach (Spirit) within you. Then I will cause you to walk in My laws, so you will keep My rulings and do them.” Yermiyahu (Jeremiah) 31:30-33 “Behold, days are coming” —it is a declaration of Adonai— “when I will make a new covenant with the house of Israel and with the house of Judah— 31 not like the covenant I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt. For they broke My covenant, though I was a husband to them.” it is a declaration of Adonai. 32 “But this is the covenant I will make with the house of Israel after those days” —it is a declaration of Adonai— “I will put My Torah within them. Yes, I will write it on their heart. I will be their God and they will be My people. 33 No longer will each teach his neighbour or each his brother, saying: ‘Know Adonai,’ for they will all know Me, from the least of them to the greatest.” it is a declaration of Adonai. “For I will forgive their iniquity, their sin I will remember no more.” So, why so much fire? Fire at Sinai, fire in Jerusalem, fire on the heads of God's chosen people: l Fire is the root אשׁ (Eish) of Man איש (Iysh), breathed into the earth to create humanity l Fire is a reminder of the everlasting nature of the human soul from conception l Fire consumes that which is dead and transforms it into light l Fire warms the righteous and burns the wicked l Fire is a living symbol of resurrection l Fire is intrinsically connected to both the Torah and the Ruach Ha-Kodesh (Holy Spirit) Traditions of Shavuot l Traditional date of the Giving of the Torah at Sinai l Traditional date of King David's burial l An aliyah (Going up) festival (The Second of three: Pesach, Shavuot, Sukkot), called Regaliym (moments, waiting) l Observant Jews study Torah through the night (Liel Shavuot) l Observant Jews read the megillat (Scroll) of Ruth l Observant Jews eat dairy foods l Observant Jews pray the prayer Yitzkor (Remembrance), including Kaddish (mourner’s prayer) in memory of lost loved ones Why eat dairy foods? The Rabbis taught that it is because the Torah is likened to milk and honey (Imrei Noam re. SOS 4:11). The Hebrew word for milk Chalav has a numerical value of 40, the number of days Moses was on the mountain. Further, the gematria of gevina (cheese) is 70, corresponding to the "70 faces of Torah” and the 70 elders of Israel. Why read Ruth? Because the events of megillat the scroll of Ruth* take place at the time of the barley harvest and culminate in the wheat harvest. *The scroll of Ruth speaks of the Kinsman Redeemer Boaz who is a figure for the King Messiah. His name meaning “Coming Strength.” There was a Beginning at Sinai During the Giving of the Torah, and a New Beginning at Mt Zion During the Outpouring and Infilling of the Ruach HaKodesh (Holy Spirit): Acts 2:1-2 Shavuot [CE 33] 2:1 When the day of Shavuot had come, they were all together in one place. 2 Suddenly there came from heaven a sound like a mighty rushing ruach wind, and it filled the whole house where they* were sitting. *“They” were the 120 followers who had been part of Yeshua’s retinue including the twelve (-1) talmidim (disciples), His mother Miriyam, His brothers and other female talmidot (disciples). All these were Jews, ethnic, religious, chosen, empirical (Acts 1:13-15, 26). As at Sinai, so too at Moriah (Mt Zion) Shemot (Exodus) 20:18-19 Shavuot [1300 BCE] “18 All the people witnessed the thundering and the lightning, and the sound of the shofar, and the mountain smoking. When the people saw it, they trembled and stood far off. 19 So they said to Moses, “You, speak to us, and we will listen, but do not let God speak to us, or we will die.”” Acts 2:3-4 Shavuot [33 CE] 2:3 And tongues like fire spreading out appeared to them and settled on each one of them. 4 They were all filled with the Ruach ha-Kodesh and began to speak in other languages as the Ruach enabled them to speak out. Numbers 11:16-17 TLV Shavuot [1300 BCE] ‘Adonai said to Moses, “Bring me 70 of the elders of Israel whom you know to be elders of the people and their leaders. Take them to the Tent of Meeting, so they may stand with you there. 17 Then I will come down and speak with you there, and, I will take some of the Ruach that is on you and will place it on them. They will carry with you the burden of the people, so you will not be carrying it alone”’ At Sinai the Spirit is given so that the burden of the Torah might be mitigated. The Spirit is prophetically promised to Israel, who are to share the Good News of God’s redemptive purpose to all nations. Thus 70, Elders representing the nations. Now at Moriah (in Jerusalem), 120 Jews representing the fullness of God’s promise to Israel (Rom.11:25-29), receive the Ruach Ha-Kodesh (Holy Spirit), that they might share the Good News of Yeshua to all those Jews gathered from throughout the known world. Jews who will believe (3000) and take the Good News back to the nations that they have travelled from to come up to Jerusalem for the aliyah Festival of Shavuot. Thus, the two loaves of challot (yeast bread) of the wave offering, the Jews and the Nations. Acts 2:5-16 Shavuot [33 CE] 5 Now Jewish people were staying in Jerusalem, devout men from every nation under heaven. 6 And when this sound came, the crowd gathered. They were bewildered, because each was hearing them speaking in his own language. 7 And they were amazed and astonished, saying, “All these who are speaking—aren’t they Galileans? 8 How is it that we each hear our own birth language? 9 Parthians and Medes and Elamites and those living in Mesopotamia, Judea and Cappadocia, Pontus and Asia,10 Phrygia and Pamphylia, Egypt and parts of Libya toward Cyrene, and visitors from Rome 11 (both Jewish people and proselytes), Cretans and Arabs—we hear them declaring in our own tongues the mighty deeds of God!” 12 And they were all amazed and perplexed, saying to each other, “What does this mean?” 13 Others, poking fun, were saying, “They are full of sweet new wine!”14 But Peter, standing with the Eleven, raised his voice and addressed them: “Fellow Judeans and all who are staying in Jerusalem, let this be known to you, and pay attention to my words. 15 These men are not drunk, as you suppose—for it’s only the third hour of the day! (9am) 16 But this is what was spoken about through the prophet Joel: Acts 2:17-21 (Yoel [Joel] 2:28-32) 17 ‘And it shall be in the last days,’ says God, ‘that I will pour out My Ruach on all flesh. Your sons and your daughters shall prophesy, your young men shall see visions, and your old men shall dream dreams. 18 Even on My slaves, male and female, I will pour out My Ruach in those days, and they shall prophesy. 19 And I will give wonders in the sky above and signs on the earth beneath-- blood, and fire, and smoky vapor. 20 The sun shall be turned to darkness and the moon to blood before the great and glorious Day of Adonai comes. 21 And it shall be that everyone who calls on the name of Adonai shall be saved.’ Acts 2:22-25 22 “Men of Israel, hear these words! Yeshua ha-Notzri—a Man authenticated to you by God with mighty deeds and wonders and signs God performed through Him in your midst, as you yourselves know— 23 this Yeshua, given over by God’s predetermined plan and foreknowledge, nailed to the cross by the hand of lawless men, you killed. 24 But God raised Him up, releasing Him from the pains of death, since it was impossible for Him to be held by it. 25 For David says about Him, Acts 2:25b-28 (Tehilim [Psalm] 16:8-11) ‘I saw Adonai always before me, for He is at my right hand so that I might not be shaken. 26 Therefore my heart was glad and my tongue rejoiced; moreover, my body also will live in hope, 27 because You will not abandon my soul to Sheol or let Your Holy One see decay. 28 You have made known to me the paths of life; You will fill me with joy in Your presence.’ Acts 2:29-31 29 “Brothers, I can confidently tell you that the patriarch David died and was buried—his tomb is with us to this day. 30 So because he was a prophet and knew God had sworn with an oath to him to seat one of his descendants on his throne, [f] 31 David saw beforehand and spoke of Messiah’s resurrection—that He was not abandoned to Sheol, and His body did not see decay. We note that one of the traditions of Shavuot which those listening were mindful of is the tradition concerning Shavuot being the date of King David's burial. Acts 2:32-35 (Tehilim [Psalm] 110:1) 32 “This Yeshua God raised up—we all are witnesses! 33 Therefore, being exalted to the right hand of God and receiving from the Father the promise of the Ruach ha-Kodesh, He poured out this—what you now see and hear. 34 For David did not ascend into the heavens; yet he himself says, ‘Adonai said to my Lord, “Sit at my right hand, 35 until I make Your enemies a footstool for Your feet.”’ Acts 2:36-47 36 “Therefore let the whole house of Israel know for certain that God has made Him—this Yeshua whom you had crucified—both Lord and Messiah!” 37 Now when they heard this, they were cut to the heart and said to Peter and the rest of the emissaries, “Fellow brethren, what shall we do?” 38 Peter said to them, “Repent, and let each of you be immersed in the name of Messiah Yeshua for the removal of your sins, and you will receive the gift of the Ruach ha-Kodesh. 39 For the promise is for you and your children, and for all who are far away—as many as Adonai our God calls to Himself.” 40 With many other words he warned them and kept urging them, saying, “Save yourselves from this twisted generation!” (Deut. 32:5) 41 So those who received his message were immersed, and that day about three thousand souls were added. 42 They were devoting themselves to the teaching of the emissaries and to fellowship, to breaking bread and to prayers. 43 Fear lay upon every soul, and many wonders and signs were happening through the emissaries. 44 And all who believed were together, having everything in common. 45 They began selling their property and possessions and sharing them with all, as any had need. 46 Day by day they continued with one mind, spending time at the Temple and breaking bread from house to house. They were sharing meals with gladness and sincerity of heart, 47 praising God and having favor with all the people. And every day the Lord was adding to their number those being saved. From Sinai (Horeb) to Moriah (Jerusalem): The Gospel in Shavuot Sinai = Thorny Horeb = Desert, dry place Moriah = HaShem (YHVH: Mercy sees, YHVH: Mercy chooses) Jerusalem = Outpouring of Peace In a thorny desert place (In our sinful state) we heard the Word (Torah: Instruction of God) and those who chose to pursue the goal of the Torah (Romans 10:4), having been seen and chosen by God (Mercy), received the outpouring of His peace, the Comforter, the Spirit of the Father and the Son. Copyright 2022 Yaakov Brown As Messiah following Jews we see that the resurrection day of our Messiah corresponds to Yom Habikkurim-if ironically-with the Tz'dukim view. This is ironic because the Tz'dukim did not believe in the resurrection of the dead. A poignant reminder that truth is truth, whether we believe it or not. In the Torah God instructs Israel to count the omer from the day after the Shabbat of Pesach (Passover) for seven sevens, after which the festival of Shavuot (Pentecost) begins.
"You shall count for yourselves -- from the day after the Shabbat, from the day when you bring the Omer of the waving -- seven Shabbats, they shall be complete. Until the day after the seventh sabbath you shall count, fifty days..." -Vayikra/Leviticus 23:15-16 "You shall count for yourselves seven weeks, from when the sickle is first put to the standing crop shall you begin counting seven weeks. Then you will observe the Festival of Shavu'ot for the L-RD, your G-d." -D'varim/Deuteronomy 16:9-10 The purpose of this counting was to give clear direction to the future agricultural society of Israel as to how and when the moed (Holy Festival) of Shavuot (Pentecost) of HaShem was to be kept in relationship to the Pesach/Passover. During second Temple times, the P'rushim (Pharisees) and the Tz'dukim (Sadducees) disagreed on the dating of the beginning of the counting. The P'rushim insisted that the Shabbat referred to, was the High Shabbat of Pesach, whereas the Tz'dukim believed it was the weekly Shabbat of Pesach. Following the destruction of the Temple in 70 CE the P'rushim sect became the reformers of Judaism, taking it from its Temple reliant observances into a rabbinical halakhic form that in turn affected the liturgy of Judaism and also its common observances. Therefore, today we begin the count on the day following the High Shabbat of Pesach. However, as Messiah following Jews we see that the resurrection day of our Messiah corresponds to Yom Habikkurim-if ironically-with the Tz'dukim view. This is ironic because the Tz'dukim did not believe in the resurrection of the dead. A poignant reminder that truth is truth, whether we believe it or not. An omer is a unit of measure. On the second day of Passover, in the days of the Temple, an omer of barley was cut down and brought to the Temple as an offering. This grain offering was referred to as the Omer. Every night, from the second night of Pesach (Passover) to the night before Shavu'ot (Pentecost), we recite a blessing and state the count of the omer in both weeks and days. So on the 13th day, you would say, "Today is thirteen days, which is 1 week and 6 days of the Omer." Follow this link for the Brakhot shel Omer (Blessings of the Omer): http://www.chabad.org/holidays/sefirah/omer-calendar.htm This time of counting and expectant waiting is of additional importance to the follower of Yeshua because as well as the celebration of the harvest at Shavuot and the delight in the remembrance of the giving of the Torah at Sinai, we also anticipate the remembrance of the giving of the Spirit of the living Word, the pouring out of the Ruach Ha-Kodesh (Holy Spirit) upon and within the disciples of Messiah. We count with hopeful and expectant hearts as we continue to pray for that day--spoken of by Shaul in Romans 11-when all Israel (chosen, ethnic, religious, empirical) will be saved. Copyright 2022 Yaakov Brown It’s in the small changes, the tiniest acts of tishuvah (returning, repenting) that the wider body is ignited unto righteousness in Messiah. Introduction:
After posting our intention to teach the Book of Yaakov at Beiyt Melekh I received comments like “sounds interesting”, “Is this an apocryphal book?”, and “I don’t see this book in my Bible, why are you teaching this extra-Biblical book?” etc. One of the tragedies of English translational tradition is that many modern English readers of the HaBrit HaChadashah (New Testament) are unable to see in the name of the Book of James (Yaakov) a connection to this very Hebrew, even ethnically and religiously specific book. This is of course allayed by the opening verses, however, even the opening address has proven incomprehensible to some scholars and church fathers who try to explain away the ethnic, religious specificity of the opening phrasing, and instead apply it to the Gentile Church. James is the Anglicized form of Iakobos, which is a transliteration into Greek of the Hebrew Yaakov, the English equivalent being Jacob. It’s likely that as is the case with other New Testament names shared in common with TaNaKh (OT) characters, the English translators were attempting to prevent confusion between historical figures separated by time but equally important in the metanarrative of Scripture. Put simply, they wanted to avoid confusion between the Jacob of the Old Testament and Jacob the brother of Yeshua (Jesus). However, the confusion and disconnect that has resulted through the modification of names far out ways any perceived benefit in the attempt to mitigate mistaken identities between the covenants (Old and New). The line of a country song by Lyle Lovett comes to mind, “She wasn’t good, she just had good intentions…” I ask the reader (listener) to take a moment to consider how from the inception of the English translation of the Bible, the correct English equivalent naming of this New Testament book might have prevented a number of the misunderstandings the modern reader indulges based on the Anglicized title. This is also true of name modifications in other New Testament books. For example, using Jesus in place of Joshua, Jude in place of Judah and so on. Simple and intrinsic common ground is found instantaneously when we read the title of the present book of study as “Jacob”. We think straight away of the patriarch Jacob who became Israel and of his 12 sons who became the collective people of Israel, and of their descendants who remain to this day. We think of Jacob the brother of our King Messiah Yeshua (Jesus) and of his role in leading the early body of believers. And if we think these things our spirit is stirred to behold the continuity of the redemptive metanarrative of Scripture and of the fact that God has never forsaken His covenant agreement to redeem the Jewish people in the King Messiah Yeshua. Nor has He abandoned us to an un-discipled future. We are therefore blessed by the correct naming of the book because even before we read it, we are afforded insight into its greater meaning. On the other hand, if we read the title of this book as “James”, we have already failed to understand one of the key themes of the writing contained within it. We may well glean basic spiritual principles but we glean them devoid of the foundation upon which they are articulated. Thank God that by His Spirit in Messiah He is come to purify the bride of Messiah in our days and to reconcile us in righteousness, both Jew and non-Jew. It’s in the small changes, the tiniest acts of tishuvah (returning, repenting) that the wider body is ignited unto righteousness in Messiah. The Human Writer: It seems clear, beyond reasonable doubt that the human writer or dictator of the book of Yaakov was Yaakov (James) the brother of Yeshua (Jesus) [Matt. 13:55; John 7:2-5; 1 Co. 15:7; Gal. 1:19, 2:9; Acts 12:17, 15:13, 21:18; Jude 1:1]. Yaakov either wrote the text himself or in the tradition of ancient Scripture, dictated it to a scribe (this latter option puts death any issues over the high form of Greek used). The text is dated approximately 48 to 60 CE. Yaakov would have written it before his death in 62 CE (Ant. 20.9.1; Eusebius, Hist. Eccl. 2:23). Those who claim that Yaakov could not have written this work because of its high Greek expression, and his lowly Galilean upbringing, are unable to overcome the following obstacles: Four men in the New Testament have the name Yaakov (James). The author of this letter couldn’t have been the apostle Yaakov, who died too early to be its author in 44 CE. Nor could the remaining two men have authored the work due to their stature and unnamed influence in the early body of believers, given the author confidently names himself presuming that he is known by believers throughout the known world of the time. In defense of Yaakov’s Galilean upbringing, it is ludicrous to presume that he was uneducated simply because he was from a rural area. Those scholars who make this claim are committing the same sin of hubris attributed to certain members of the first century religious leaders of Jerusalem. They neglect to consider that by making this assertion concerning Yaakov, they are by inference also making the same assertion in regard to Yaakov’s brother Yeshua. Yaakov was one of several brothers of Yeshua and likely the eldest of Yeshua’s younger brothers (Matt. 13:55). Initially Yaakov did not place his belief in Yeshua and even challenged Him, misunderstanding Yeshua’s person and mission (John 7:2-5). However, Yaakov later became an important leader of the early body of Messianic Jews:
Recipients: It’s not just wrong to conclude that this work was initially written to Gentile Christians, it’s antisemitism. The writer makes clear that the work is written to “The twelve tribes of Israel dispersed abroad” (Yaakov 1:1). Furthermore, the Hebraisms employed by the writer firmly establish its intended recipients as a believing Jewish audience. The Greek equivalent Hebrew title for God “Kyrios Sabaoth”, meaning “YHVH Almighty” is used, as are numerous Hebraic idioms, mashaliym (parables), and rabbinical teaching techniques such as derashot (comparative teachings) etc. While it’s true that the spiritual principles of the work can be applied by all believers, it’s nonetheless clear that believing Jews were the intended first recipients. We add to this the understanding that not only was this letter written to believing Jews throughout the known world, but more specifically therefore, to believing Jews throughout the various localized bodies of believers within the Ecclesia who were at that time spread throughout the known world. In other words, when the work was distributed, it was given to various believing communities of Jews and Gentiles but was addressed specifically to the Jewish believers among them. In the modern “Church” this would be considered “non-inclusive, not nice, divisive”, and yet here we have a work inspired by the Holy Spirit that had a very specific purpose in strengthening the early Jewish believers within the wider body, which by that time was becoming predominantly Gentile. It's interesting to note that the early fathers of the faith chose to place the two books specifically written to Hebrew believers one after the other in the New Testament Canon (Hebrews and Yaakov). Themes:
Translation: My translation is a convergent one which uses the three primary languages of the New Testament: Greek (oldest manuscripts), Aramaic (next oldest manuscripts), and Hebrew (a relatively modern translation made from the Greek text). All three primary languages are intended to be understood from a Jewish religious-cultural perspective given that the human writers of the New Testament, including Luke, are clearly Jewish, just as the human writers of the TaNaKh (OT) in its entirety, are Jewish. God chose to reveal His Word through the people of Israel, ethnic, religious, empirical. This requires humility, both for Israel and for those Gentiles who have received God’s gift of salvation and discipleship in the King Messiah Yeshua (Jesus), Redeemer of Israel and Savior to the nations. In presenting the combined meaning of these three languages my goal is to show that our trust is in the inerrant Creator and His Spirit, Who inspires the text, and not in language or human writers. To make the claim that language (any language, including Hebrew) is authoritative or superior in and of itself is to practice idolatry. Scripture is inerrant because God is inerrant. Even the perceived scribal errors so often pointed out by scholars, are subject to God’s order and are therefore inspired. There is no scribal error in the original texts that does not affirm and or illuminate the plain meaning. Therefore, we trust YHVH and acknowledge that all things are subject to Him. Key: [G] = Greek [A] = Aramaic (added when it differs from or illuminates the Greek and Hebrew texts) [H] = Hebrew Yaakov 1:1-15 (Author’s convergent translation from Greek, Aramaic and Hebrew) 1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace. 2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties, 3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance. 4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance]. 5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person. 6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting, differing, contending one is like the surging wave of the sea, agitated and tossed by the wind. 7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths. 9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away. 11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished. 12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely. 13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone. 14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. Yaakov 1:1-15 (Line upon line) 1 Yaakov[H] (follower), a bond servant (doulos[G], eved[H]) of God (Theos[G], Elohiym[H]) and of the Lord (kurios[G], Adoneiynu[H]) Yeshua[H] (YHVH is Salvation, Jesus) Mashiyach[H] (Christos[G], Messiah, anointed one), to the twelve off shoots, tribes (phule[G], hashevatiym[H]) which are dispersed abroad among the peoples (diaspora[G], b’am’me[A], shebagolah[H]), rejoice in peace (chairo[G], s’lam[A], lish'lom[H]). 1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace. The writer names himself confidently, aware that he is known to the wider body of believers as both a leader of the Jerusalem council and the brother of Yeshua. Yaakov humbles himself as a “Servant who has bound himself willingly” to God and to “the LORD Yeshua the Messiah”. For Yaakov the brother of Yeshua this is a confession based on repentance , he has turned from his disbelief in Yeshua and has decided to submit to his older brother Yeshua’s person as both man and God with us, the promised King Messiah of Israel. Not only had Yaakov overcome familial pride of place as the next brother in line to the rule of his earthly family, he had also come to acknowledge that Yeshua is the manifest Word Essence and Substance (ha Davar emet) of God. Yaakov writes to his Jewish brothers and sisters dispersed throughout the known world and among the various bodies of believers in numerous cities and towns. We note that the great Rabbi Gamaliel, teacher of Rav Shaul (Paul the Apostle) [Acts 22:3] opens his epistle, which is recorded in the Talmud Bavliy in a similar way, writing: “To our brothers, inhabitants of the dispersion… great be your peace always.” -Rav Gamaliel, Talmud Bavliy, Sanhedrin 11.b Yaakov’s letter is specifically written to the “twelve tribes of Jacob (Israel) dispersed abroad among the Gentiles”. To say as some do, that the “twelve tribes of Israel” referred to by Yaakov are a reference to the Church, is to perpetuate the antisemitic and satanic lie of Successionist (Replacement) Theology. To you who say this, I say “Repent before it’s too late!” The conclusion to Yaakov’s greeting in Greek is not “greetings” as many mistranslate, but “rejoice!” The conclusion in both Aramaic and Hebrew is S’lam & Shalom, “peace, wholeness, wellbeing!” Working together the inspired languages remind the early Jewish believers to “rejoice in the peace, wholeness and well-being of the Prince of peace, wholeness and well-being.” Later in the text (v.4) the “well-constructed” nature of God’s peace is again alluded to. 2 Count (hēgeomai[G]) it all, individually and collectively (pas[G]), transcendent joy (chara[G], lesimchah[H]), brothers and sisters (adelphos[G], echay[H]) of mine (mou[G]), whenever (hotan[G]) trials (peirasmos[G]) continue to fall on you (peripiptō[G]) in a variety of ways, derivations, uncertainties (poikilos[G]), 3 knowing absolutely (ginōskō[G], sheyod’iym[H]) that the proving (dokimion[G]) of you all (humōn[G]) in the faith, belief, trust, assurance (ho pistis[G], emunat’chem[H]), is being performed, fully worked out, producing (katergazomai[G], liydeiy[H]) cheerful, continuing patience, endurance (hupomonē[G], savlanut[H]). 2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties, 3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance. Yaakov tasks his fellow Jewish believers with numbering all their individual and collective experiences as transcendent joy in Messiah. Even their experiences of trial, in the many forms that trials come. These opening verses (v.2-3) address the trials of life in general as well as those trials faced by Jewish Messiah followers in particular. Whereas the latter verses which use the same Greek root refer to moral trials, specifically temptation to sin (v.13-15). In the counting of, paying close attention to, numbering, contemplating how God is outworking His perfect purposes in trials, the Jewish believers both individually and collectively are affirmed in “Knowing absolutely”. That is, having accepted the King Messiah, they have dispensed with the doubt of disbelief and view their trials as evidence of God’s redemptive purposes at work in their lives. This knowledge, which transcends mental prowess and is centred in the lev (core being), produces enduring patience because the Spirit of Messiah in them bears the fruit of limitless patience (1 Tim. 1:16). We note that there is an order to the maturing of the believer. Focusing on the person of Messiah in God precedes all else. Once focused we are able to see Messiah at work in all things and in all circumstances the evidence of God’s purposes becomes clear both within and beyond this fallen world. The unity of trust in Messiah and evidence in circumstances produces the fruit of cheerful and patient endurance. 4 And let the cheerful endurance, patience (ho de hupomonē[G], vehasavlanut[H]) work (ergon[G]) to perfect, complete, construct well, have result, echo in you (teleios, echo[G], sheleimah[H]) in order that (hina[G]) you may be (es[G]) brought to the perpetual goal, perfection, completion, being well-constructed, (teleios[G], sheleimiym[H]) and made whole, innocent (holoklēros[G], utemiymiym[H]), lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance] (en mēdeis leipō[G], kol-davar[H]). 4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance]. The perfecting or completing of the patient endurance of the believer is said to be a perpetual action within time and space that echoes so as to be heard, witnessed, received by others and results in a rhythm of wholeness within the believer. The work of the Holy Spirit in us causes us to become well-constructed where we were in disarray and falling apart. He repairs and makes whole that which was damaged in us and returns us to innocence. We enter into a lifestyle that transcends this world while walking in it. We find that when others see us as lacking a great deal, we are in fact lacking nothing. Those who have Messiah Yeshua and are reconciled to God through His blood have received their role as sons and daughters of the King of the universe and are therefore heirs to all things in God. If then we have access to everything in God, we lack nothing. We note that the ancient Aramaic affirms what the Hebrew says “not lacking in all word, essence, substance (kol-davar)”. The Hebrew text is saying that having been redeemed by God through Yeshua we do not lack Yeshua, Who is the Davar, Word, Essence, Substance by which all creation is held together, in Whom all things exist and have their being (John 1; Col. 1:16-17). Therefore, it’s because we do not lack Yeshua that we are able to patiently endure in innocence. 5 But if certain ones (tis[G], veiysh[H]) of you leave behind (leipō[G]) wisdom (sophia[G], chochmah[H]), let him ask (aiteō[G]) being near in proximity (para[G]) from God (Theos[G], meiElohiym[H]), the giver (ho didōmi[G], ha-notein[H]) to all individually and collectively (pas[G], lakol[H]) abundantly, liberally, generously (haplōs[G], bin’diyvah[H]) and without reproach, defamation, chiding, bearing His teeth, deceit (oneidezō[G], hona’at[H]); and words, things, essences, substances (devariym[H]) will be given (didōmi[G], vetinatein[H]) to that person (autos[G], lo[H]). 5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person. We note that godly wisdom is essential. Not the wisdom of intellectual learning or that gleaned from life experiences, but the wisdom that emanates from God’s Spirit at work in us. This verse is directed at certain ones among the Jewish believers who lack such wisdom. The advice given is that in faith they should request the divine gift of wisdom from God, Who is eager to give such wisdom to His beloved children. They need not be afraid that God their Father will bear His teeth at them for asking or deceive them, because it is not in His character to do so. Thus, they can ask with confidence in Messiah for the wisdom present at the creation of the world in the mouth of the Word Essence Yeshua (Prov. 8:1-4, 22-31). We note that it is the words, essences, substances (devariym, pl. of davar [logos]) that God gives to the one who asks. Simply put, God will give the one who asks the manifest words of Yeshua, from Whom wisdom comes. “15 “If you love Me, you will keep My commandments. 16 I will ask the Father, and He will give you another [a]Helper, so that He may be with you forever; 17 the Helper is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.” -John 14:15-17 NASB 6 Also (de[G]) he must ask earnestly (aiteō[G]) in faith, trust, having been persuaded (pistis[G], be’emunah[H]), without even one (mēdeis[G]) doubt, differing, contention (diakrinō[G], safeik[H]), for the doubting, differing, contending one (diakrinō[G], safeik[H]) is like (eikō[G]) the surging wave (kludōn[G]) of the sea (Thalassa[G], hayam[H]), agitated (anemizō[G]) and tossed (rhipizō[G]) by the wind (baruach[H]). 6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting one is like the surging wave of the sea, agitated and tossed by the wind. The doubt being spoken of hear is not the doubt that is the counterpoint to faith, after all, within the fallen world faith cannot exist without doubt, rather it is the doubt that is defined as being in direct opposition to the will of God as heard in response to asking of God. The Greek “diakrino” translated as “doubt” means “to differ, contend”. Put as a simple question and answer conversation between the believer and God we could understand its use as follows: “God, we need provision of food for our community,” ‘I will give you food tomorrow in the form of quail and bread from heaven’, “No you won’t!” The doubter in this context is like a student who asks his trusted teacher for an answer to a difficult question, and upon receiving the answer, doesn’t like what he hears and responds, “No, that’s not right!” Furthermore, the student continues to oppose his teachers instruction. Therefore, we could read “For the disagreeable one who contends with God after receiving an answer to his request…should not expect that he will receive anything…” We note that Rav Shaul (Paul) uses similar imagery in his letter to the Ephesians: “14 [a]As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of people, by craftiness [b]in deceitful scheming;” -Ephesians 4:14 NASB Likewise John’s gospel informs us that if we have had an opportunity to receive the Messiah but have chosen to refuse Him, we stand condemned already. “16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18 Yaakov challenges the believer to cry out for wisdom and when it’s given, to receive it without objection. “For if you cry out for insight, And [a]raise your voice for understanding; 4 If you seek her as silver And search for her as for hidden treasures; 5 Then you will understand the fear of the Lord, And discover the knowledge of God. 6 For the Lord gives wisdom; From His mouth come knowledge and understanding.” -Proverbs 2:3-6 NASB 7 For that person (vehaiysh[H]) should not expect (oiomai[G]) that he will receive (lambanō[G]) anything, word, essence, substance (tis[G], davar[H]) from the Lord (ho Kurios[G], mei’eit YHVH[H]), 8 Such a person is (anēr[G], iysh[H]) two-spirited [double minded] (dipsuchos[G]), unstable, inconstant, restless (akatastatos[G]) in all, [individual and collective] (pas[G], bekhol[H]) his (autos[G]) ways, roads, paths (ho hodos[G], derakhayv[H]). 7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths. The person who wants to argue with God’s answer to their request has proven their lack of true faith and should not expect to receive what they have asked for. Why? Because they have refused to receive it. Their doubt is not uncertainty, rather, as I have explained, their doubt is defined as rejection of God’s answer. The person in question is sitting on the fence. An Agnostic, neither believing or disbelieving. By inference Yaakov calls this person a disbeliever. The person in question is undecided in all areas of their life, in every path they take, in every decision they make, not listening to and walking in the direction of God but refusing His directives and doubting Him at every turn. The Midrash on Psalm 119:46 describes the double minded who are tossed around as being like those “who grasp the rope at both ends”, who choose both God (YHVH) and Ba’al (Chief Canaanite deity) [1 Kings 18:21], and therefore fail to obtain salvation. 9 Now the brother or sister (ho adelphos[G], ha-ach[H]) who is low, depressed, humble, cast down (tapeinos[G], hashapeil[H]) is to rejoice, praise (kauchaomai[G], yithaleil[H]) in his elevated position (hupsos[G], beromamuto[H]); 10 and the wealthy (plousios[G]) person in his lowly, humble, depressed, cast down position (tapeinōsis[G]) because like a flowering (anthos[G]) garden (chortos[G]) he will pass away (parerchomai[G]). 9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away. Yaakov now turns to a distinct but related matter. There is a connection between the double minded person blown about by the wind and the person who takes pride in their high position and worldly wealth. It’s the humble, even depressed and down trodden believer who should rejoice because God lifts up the humble (Psa. 147:6; Yaakov. 4:10). However, the one who is in a high position, being self-reliant and self-assured should consider himself lowly, humbled, depressed, because the temporal things he has placed his trust in will fade away like a seasonal garden, along with his very life. 11 For the sun (hēlios[G], hashemesh[H]) rises with its burning heat (kausōn[G]) and dries up (xērainō[G]) the garden (chortos[G]); and its flowers (anthos[G]) drop off (ekpiptō[G]) and the beauty [grace] (euprepeia[G]) of its face (prosōpon[G]) perishes (apollumi[G]); in this way (houtō[G]) also the wealthy person (plousios[G]), in the midst of his pursuits (poreia[G]), will be extinguished (marainō[G]). 11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished. The Sun in this mashal (parable) or drash (comparative teaching), is the greater power, a metaphor for God, and the garden along with its flowering plants are a metaphor for humanity. We note that it’s not wealth that is the problem but the pursuit of it. The pursuit of wealth is the love of mammon[G] (worldly things), and is therefore idolatry (1 Tim. 6:10). 12 Blessed, happy (makarios[G], ashreiy[H]) is a person (anēr[G], ha iysh[H]) who patiently endures (hupomenō[G]) under proofing, trial (peirasmos[G]); for once he has been accepted (dokimos[G]), he will receive the crown, moulded wreath (stephanos[G], ateret[H]) of life (zōē[G], hachayiym[H]) which the Lord (ho Kurios[G], YHVH[H]) has promised (epaggellō[G]) to those who love Him entirely (agapaō autos[G], leohavayv[H]). 12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely. For the follower of Yeshua blessing and happiness are measured in a transcendent way that is counter intuitive in this fallen world. In the believer patient endurance under trial produces blessing and happiness that go beyond circumstances. The one who endures by trusting in God is accepted and given a wreath (a Greco-Roman laurel given to a victorious athlete or military leader) of victory pertaining to life everlasting. This is promised to those who love God entirely. What does it mean to love God entirely? It means simply to listen to and do what He has commanded (John 14:15-31). When we place our belief in the Son we are accepted by the Father. The Hebrew text rightly understands the Greek Ho Kurios to refer to YHVH. 13 No one is to say when he is tempted (peirazō[G], ha-menuseh[H]), “I am being tempted (peirazō[G], menuseh[H]) by God (Theos[G], HaElohiym[H])”; for God (Theos[G], HaElohiym[H]) cannot be tempted (apeirastos[G], menuseh[H]) by evil, that which is worthless (kakos[G], bara[H]), and He Himself does not tempt (peirazō[G], yenaseh[H]) anyone. 13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone. In this verse the Greek verb translated “tempted” refers specifically to temptations that test a person’s moral strength. God defines good, He cannot sin, lie, tempt etc. Therefore, while He allows human beings to choose whether they will give in to their fallen nature or resist it in Messiah, He Himself does not tempt, nor can He be tempted by evil. Additionally, it’s impossible to tempt the Creator of the universe in Whom all things exist. What could He be tempted with? Power? Wealth? Dominion? Those who claim that God is tempting them are impugning God’s character. It’s an act of blasphemy. In claiming that God is tempting them they are looking for an excuse for their wilful sin response to trial and or temptation. After committing sin I have often caught myself thinking, “What’s wrong with me?” This is an attempt to excuse myself. I am essentially saying, “I couldn’t help it, it’s in my nature.” This is a lie. We can help it, despite the fact that we have an evil inclination as human beings as followers of Yeshua, Messiah in us gives us the strength to resist evil by His Spirit. The question is not “What’s wrong with me?” I know what’s wrong with me. The question I should ask is “Why did I sin?” For the Messiah follower the answer is “Because in that moment you forgot who you are in Messiah. Repent, refocus, be the Messiah essential you. As Messiah followers, when we sin, we are deceiving ourselves into becoming that which we are not. In Messiah we have already passed from death into life everlasting (John 5:24). Put simply, when a Messiah follower sins he is acting against his nature (Messiah in him), whereas when a disbeliever sins he is acting according to his nature (yetzer ha-ra, evil inclination). 14 But each one is tempted (peirazō[G], yenuseh[H]) when he is under (hupo[G]) his own (idios[G]) lustful desires (epithumia[G], bata’avat[H]) being dragged away (exelkō[G]) and entrapped (deleazō[G]). 15 Then when the lusting (ho epithumia[G]) has conceived (sullambanō[G]), it gives birth (tiktō[G]) to sin, missing the mark set by God’s holiness (hamartia[G], cheit[H]); and sin (hamartia[G], ve’hacheit[H]), when it reaches its goal (apoteleō[G]), brings forth (apokueō[G]) the specific death (Thanatos[G], et ha-mavet[H]). 14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. When we give in to temptation we have no one to blame but ourselves. Note that not only does Yaakov say that we should not blame God for our tempting, He also by inference says that we cannot blame Satan either. We give into sin when we wilfully choose to entertain temptation. For example, when a man looks at a woman and finds her figure attractive, he is not sinning, but if he is them tempted to think of having sexual relations with her he has a choice to make. If he chooses to turn away and seek the mind of Messiah he will avoid sin, however, if he chooses to dwell on thoughts of defiling that woman he sins. In this scenario it is the man who is responsible for his response to temptation. Likewise, when a woman hears a rumour from a friend, she is tempted to remember the details and pass it on to another friend, at this point she has a choice to make. If she decides to keep the rumour to herself and determines not to pass it on she has resisted temptation, however, if she gives in to the desire to gossip and passes on that information to others she sins. She is responsible for her decision in the face of temptation. God will hold each of us to account for our decisions regarding temptation. At the judgement we will not be able to say “The Devil made me do it”, or “It’s because I have a fallen nature” etc. The three stages in the progression of sin alluded to here: desire, sin, and death (v.15), reflect the temptations of both Eve (Gen. 3:6-22) and king David (2 Samuel 11:2-17). When temptation is entertained it becomes sin, a missing of the mark set by God’s holiness. When sin is manifest it produces death. When we practice a lifestyle of entertaining temptation and choosing to sin, numbing ourselves and choosing to be wilfully unrepentant, we will inevitably suffer the ultimate end of perpetual sin, that is the second death. This is why the Greek text very specifically says “and sin, when it reaches its goal, brings forth the specific death.” The writer is speaking of the second death, eternal torment (Matt. 10:28; Luke 12:5; Rev. 2:11, 20:6, 14, 21:8). The Good News is that in Messiah Yeshua we have been redeemed and are being sanctified so that overcoming in Him we need not fear the second death (Heb. 10:14). Sin gives birth to death, but “In outworking His will God the Father gave birth to us by Yeshua the word (Davar/Logos) of truth, so that we would be made into a certain type of first fruits among His creatures.” (v.18) “the person who overcomes shall not be hurt by the second death.” -Revelation 2:11 16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18 NASB Copyright 2022 Yaakov Brown “I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice, in favour and in compassion, and I will betroth you to Me in faithfulness and trust. Then you will intimately know the Lord.” -Hosea 2:19-20 Introduction:
There are many localized variations regarding minor elements within Jewish betrothal and marriage customs, however, the primary themes are consistent throughout Jewish history and practice, and continue to find a place of prominence in the modern Jewish wedding ceremony. It’s these common primary themes that I’d like to share with you. They’re themes that are evident in both Scripture and tradition and have been perpetuated for thousands of years. They are a living allegory for the great mystery of God’s relationship to Israel (empirical, ethnic) and of the relationship between Messiah Yeshua and the body of believers (Ecclesia). As such, they transcend their temporal function and become a picture of our eternity as believers. Having received Yeshua’s proposal we have been betrothed at great cost and have entered into intimate love relationship with God. Much of the information that follows is taken from both Biblical and Talmudic sources. The information from Talmudic sources, while not codified until a much later date, does pass on an oral tradition dating back to a time long before the Messiah’s birth. Many of the Talmudic articles on the subject of marriage affirm the spiritual allegory attributed to Messiah and His bride and are therefore a valid commentary on the events that continue to transpire regarding the second coming of Yeshua our Mashiyach and Chatan (groom). Here are some Scriptures from the Habrit Hachadashah (NT) that use Jewish betrothal & marriage rites as a foundation for comparative teaching (derashot) regarding the Gospel. The Tanakh (OT) requires that a Jewish bride be:
The ancient Jewish practice which is based on the Tanakh (OT) requires a:
The ancient Jewish practice which is based on the Tanakh (OT) requires a:
Let’s take a look at the chronology of Jewish betrothal beginning with the selection of a bride. Shidukin (Arrangement) – Selection of the Bride: From ancient days it’s always been the father of the groom who selects his son’s bride. In cases where it is not practical for the father to go to the home of the bride to arrange things, he sends a Shadkhan (arranger/matchmaker). This is exactly what happened in the case of Abraham’s selecting of a bride for his son Isaac: “Abraham said to his servant (Eli-eytzer/My God is my helper, comforter), the oldest of his household, who had charge of all that he owned, ‘Please place your hand under my thigh, 3 and I will make you swear by HaShem, the God of heaven and the God of earth, that you shall not take a wife for my son from the daughters of the Canaanites, among whom I live, 4 but you will go to my country and to my relatives, and take a wife for my son Yitzak.” –Genesis 24:2-4 The Scriptures remind us that we were chosen by The Father (God) from before the creation of the world: “Just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him.” –Ephesians 1:4 Yeshua reminds us that: “You did not choose Me but I chose you, and appointed you that you would go and bear fruit.” –Yochanan/John 15:16 The Bride Must Accept the Proposal: In Jewish culture no woman may be forced to marry. Without the prospective bride’s acceptance of the marriage proposal there can be no marriage. In Rebekah’s case, she had not seen her husband to be (Yitzak), but accepted his proposal based on the word of the servant (Eli-eytzer, My God is a helper). This is also true of each of us who have accepted Yeshua’s proposal having had it offered to us at the hands of the Ruach Ha-Kodesh (Holy Spirit/The Helper). “The servant said to him, ‘Suppose the woman is not willing to follow me to this land; should I take your son back to the land from where you came?’” –Genesis 24:5 “Then they called Rebekah and said to her, ‘Will you go with this man?’ And she said, ‘I will go.’” –Genesis 24:58 However, we must remember that it is Yeshua as the Jewish bridegroom (Chatan) Who initiates the love relationship. It is God Who selects us and not the other way around: “We love Him because He first loved us.” –1 John 4:19 The Mohar (Bride Price): From ancient times brides in Israel were purchased, a bride price (mohar) was paid as a means of showing that the groom valued the woman he was to marry. The price varied depending on the circumstances of those involved. In Yaakov’s (Jacob) case, he worked seven years as the bride price for each of his wives Leah and Rachel respectively. (Genesis 29:20) To the modern reader this may seem to denigrate women, treating them as property rather than valued equals, however, in the context of ancient Biblical society the opposite was true. The pagan nations surrounding Israel were taking women to wife without ceremony or consideration of a woman’s value. When a wife displeased a husband in these communities she was tossed aside and replaced without consequence, often left to fend for herself and in many cases would die without provision because men were the providers of a family’s income and protection at that time in history. The value placed upon a Jewish bride was a means of protecting her and valuing her as a person rather than an object of property for men to abuse. The fact that a husband, “owned,” his wife was not demeaning in the least, it was a sign to other men and to the bride, that she was cared for and valued. One of the Hebrew words for wife, Be’ulah, means, “owned,” and the Hebrew word for husband, Ba’al, means, “master or owner”. “52 When Abraham’s servant heard their words, he bowed himself to the ground before HaShem. 53 The servant brought out articles of silver and articles of gold, and garments, and gave them to Rebekah; he also gave precious things to her brother and to her mother.” –Genesis 24:52-53 Yeshua has paid the highest price as a mohar for His bride by dying on the tree: “You were bought with a price; do not become slaves of men.” –1 Corinthians 7:23 “Who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.” –Ephesians 1:14 “18 Knowing that you were not purchased with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19 but with precious blood, as of a lamb unblemished and spotless, the blood of Messiah.” –1 Peter 1:18-19 “19 Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? 20 For you have been bought with a price: therefore glorify God in your body.” –1 Corinthians 6:19-20 Ketubah (written)/ Eyrusin (betrothal)/ Kidushin (sanctification): Following the shidukhin (arrangement) by the father via his shadkhan (emissary), the acceptance of the proposal by the bride and the offering of the gift by the groom; a binding covenant was entered into and a ketubah (written) document was signed. This process, known as both Eyrusin (betrothal) and kidushin (sanctification from Kadosh, meaning set apart, holy), was conducted approximately one year prior to the actual marriage ceremony and was considered binding. So much so, that a divorce or get (Hebrew) must be obtained by the husband in order to dissolve the betrothal. It’s important to note that Biblically speaking, only a husband can initiate a get (divorce) Deuteronomy 24:1-4. Figuratively, this is an affirmation of eternal security for the believer. Our security is not dependent on us, because we’re not able to break our engagement once we’ve entered into the agreement. Only the groom can break the betrothal covenant and Yeshua has no intention of doing so: “I give them eternal life, and they shall never perish; no one will snatch them out of my hand. 29 My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. 30 I and the Father are one.” –Yochanan/John 10:28-30 “If we are faithless, He remains faithful; He cannot disown Himself.” –2 Timothy 2:15 Mikveh (Immersion/Baptism): Prior to the Eyrusin rite, both the groom and the bride immerse (tevilah) themselves in a ritual bath (mayim chayim—living water) of purification called a mikveh. Yeshua was immersed by the forerunner Yochanan in preparation for Eyrusin (betrothal). Likewise as believers we enter into the mikveh of immersion (baptism) as a sign of our new beginning, identifying with Messiah’s immersion. The mikveh is a symbol of a fresh start, a new beginning, a new family unit which is to be born of the married couple. Following their immersion in the mikveh the Eyrusin ceremony took place under a chuppah (canopy). In ancient times the chuppah was a separate room in the groom’s father’s home, later the tradition of a canopy developed. The chuppah is a symbol of a new household and of God’s protective covering over the couple and their future progeny. It is also a sukkah (shelter) which promises that God will one day shakan (dwell) in the midst of His people for all eternity: “As a bridegroom coming out of his chuppah (chamber); rejoicing as a strong man to run his course.” –Tehillim/Psalm 19:5 “Gather the people, sanctify the congregation, Assemble the elders, gather the children and the nursing infants. Let the bridegroom come out of his chuppah (room) And the bride out of her bridal chuppah (chamber).” –Yo’el/Joel 2:16 The Kiddush Cup: During the Eyrusin ceremony gifts/rings are exchanged and a cup of wine is shared. The cup used for this Kiddush cup is kept to be used again at the wedding ceremony in a years’ time. In ancient times the cup was most likely made of hardened clay: today a thin wine glass is used. On the night He was betrayed, Yeshua offered His bride to be (Israel—empirical, ethnic, religious, and the birthing body of believers Ecclesia), a new covenant in blood, a wine cup, a kiddush (sanctifying) cup. This cup, the third cup of the Pesach/Passover Seder, taken after the main meal, is called Kos Geulah (cup of redemption): “In the same way, after the meal He took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you all.’” –Luke 22:20 “‘For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.’” –Luke 22:18 Following the Eyrusin ceremony the couple is considered married in every way except for cohabitation (sexual relations). Both bride and groom live apart for approximately one year. Something similar is seen in the length of time between Rebekah’s acceptance of Isaac’s proposal and their marriage in Canaan. The betrothal year was used by the groom as a time of preparation. It was traditional in the ancient Middle East for the groom to leave the bride’s home town and return to His father’s house where he would build a room onto his father’s dwelling place that would serve as the couple’s chadar wedding chamber following their marriage ceremony. The parallels with Yeshua and His bride are obvious. Yeshua has gone to prepare a place for us: “2 In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. 3 If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.” –Yochanan/John 14:2-3 Likewise, the bride spends the year in preparation for her groom’s return. She is to be ready at any hour of the day as the year draws to a close. She prepares items for her future home and a pure white dress for the wedding day. We are reminded in the Scriptures that we should invest our time in those things which are eternal in preparation for our groom’s return: “‘19 Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal;’” –Mattitiyahu/Matthew 6:19-20 The Return of the Groom: Tradition dictates that only the father of the groom may decide on the time for the groom’s return, neither the groom nor the bride know at what hour the groom will return to carry the bride to the wedding feast. “But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.” –Mark 13:32 In many cases, as the year of waiting drew to a close, the bride’s household would wait late into the night, keeping oil lamps lit in case of the groom’s return. This tradition became common among certain groups and is still practised in some communities today. The groom would often return at night. “But at midnight there was a shout, ‘Behold, the bridegroom! Come out to meet him.’” –Mattitiyahu/Matthew 25:6 The implications for us as believers are clear, we are to prepare ourselves and be constantly ready for our groom’s return. The groom would return, often late at night, with a procession of family and friends from his father’s household, shouting out, with torches burning and the shofar sounding to herald his coming. “16For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the shofar of God, and the dead in Messiah will rise first. 17 Then we who are alive and remain will be carried away (nisuin) together with them in the cloud (of the presence) to meet the Lord in the open air, and so we shall always be with the Lord.” –1 Thessalonians 4:16-17 The groom’s entourage would be carrying an aperion (a seated canopy, carried on the shoulders of men). He would pick up his bride and place her in the aperion thus carrying her away to her new home. The bride would cover her face with a veil and intermittently along the way the groom would check under her veil to ensure he had carried away the right bride. This tradition is called bedeken and came about due to the problems experienced by Yaakov (Jacob) at the hands of Laban his father in law, when Laban deceived him on his wedding night by substituting Leah for Rachel. Nisuin (to carry) Under the Chuppah: The Nisuin ceremony is the last stage of the betrothal and marriage. The chuppah is a specially made embroidered canopy or a tallit (prayer shawl) held up by four poles. It was representative of the bridal chamber. The groom enters the proceedings first, as the rabbi calls out, “Baruch haba b’shem Adonai,” blessed is he who comes in the name of the LORD. The groom stands on the left hand side, then the bride enters to the call, “B’rukhah haba’ah b’shem Adonai,” blessed is she who comes in the name of the LORD. “O Lord, do save, we beseech You; O Lord, we beseech You, do send prosperity! 26 Blessed is He who comes in the name of the Lord; We have blessed you from the house of the Lord. 27 The Lord is God, and He has given us light; Bind the festival sacrifice with cords to the horns of the altar.” –Tehillim/Psalm 118:25-27 The groom then walks out to meet his bride half way to the chuppah and the Jewish bride makes either three or seven circuits around the groom. The circling itself represents Israel returning to God after her rebellion and becoming part of the “new thing” which God brings about through the redemption found in the King Messiah. This is based on the text of Jeremiah 31:22 “For YHVH has created a new thing on the land (of Israel): A woman will encompass a man.” The number three relates to the threefold Biblical phrase concerning Israel’s betrothal to HaShem (God/YHVH): “I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice, in favour and in compassion, and I will betroth you to Me in faithfulness and trust. Then you will intimately know the Lord.” -Hosea 2:19-20. The threefold circling also reflects the threefold commitment of the groom made to the wife in the ketubah agreement. He covenants to provide, food, clothing & shelter, and conjugal relations. Seven is a symbolic promise of the bridal week and the completeness found in marriage. Mirroring the completeness of the creation week and the Shabbat rest of God. The bride then stands to the right of her groom. Sheva Brachot (Seven blessings): The Sheva Brachot (seven blessings) are pronounced beginning with the blessing over the Kiddush cup (the same cup used during the betrothal rite), but the cup is not drunk until the blessings are completed. These blessings are also known as Birkot Nisuin (blessings of being carried away): ברוך אתה ה' אלהינו מלך העולם, בורא פרי הגפן. Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam, bo'rei p'ri hagafen. Translation: "Blessed are You, LORD, our God, sovereign of the universe, who creates the fruit of the vine." ברוך אתה ה' אלהינו מלך העולם, שהכל ברא לכבודו. Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam shehakol bara lichvodo. Translation: "Blessed are You, LORD, our God, sovereign of the universe, who created everything for His Glory." The phrase is connected to Talmudic incidents in which the Sages said this phrase after failing in attempts to replace both the bakers of the showbread and those perfumers who made the holy incense in the days of the Temple in Jerusalem. It reflects both the grace to accept what one cannot change and recognises that everyone has unique and irreplaceable talents which act as essential tools in a harmonious marriage. ברוך אתה ה' אלהינו מלך העולם, יוצר האדם. Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam, yotzer haa’dam. Translation: "Blessed are You, LORD, our God, sovereign of the universe, who creates man." ברוך אתה ה' אלהינו מלך העולם, אשר יצר את האדם בצלמו, בצלם דמות תבניתו, והתקין לו ממנו בניין עדי עד. ברוך אתה ה', יוצר האדם. Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam, asher yatzar et ha-adam b’tzalmo, b’tzelem d’mut tavnito, v’hitkin lo mimenu binyan adei ad. Baruch atah Adonai, yotzeir ha-adam. Translation: "Blessed are You, LORD, our God, sovereign of the universe, who creates man in your image*, fashioning perpetuated life. Blessed are You, LORD, creator of man." שוש תשיש ותגל העקרה, בקיבוץ בניה לתוכה בשמחה. ברוך אתה ה', משמח ציון בבניה. Transliteration: Sos tasis v’tageil ha-akara b’kibutz baneha l’tocha b’simcha. Baruch ata Adonai, m’sameach Tzion b’vaneha. Translation: "May the barren one exult and be glad as her children are joyfully gathered to her. Blessed are You, LORD, who gladden Zion with her Children." שמח תשמח רעים האהובים, כשמחך יצירך בגן עדן מקדם. ברוך אתה ה', משמח חתן וכלה. Transliteration: Sameiach tesamach reiim ha-ahuvim k’sameichacha y’tzircha b’gan eden mikedem. Baruch ata Adonai, m’sameiach chatan v’chalah. Translation: "Grant perfect joy to these loving companions, as you did your creations in the Garden of Eden. Blessed are You, LORD, who grants the joy of groom and bride." ברוך אתה ה' אלהינו מלך העולם, אשר ברא ששון ושמחה, חתן וכלה, גילה רינה, דיצה וחדווה, אהבה ואחווה, ושלום ורעות, מהרה ה' אלקינו ישמע בערי יהודה ובחוצות ירושלים, קול ששון וקול שמחה, קול חתן וקול כלה, קול מצהלות חתנים מחופתם, ונערים ממשתה נגינתם. ברוך אתה ה', משמח חתן עם הכלה. Transliteration: Baruch ata Adonai Eloheinu melech ha-olam, asher bara sason v’simcha chatan v’kallah, gilah rinah ditzah v’chedvah, ahavah v’achavah v’shalom v’reut. M’hera Adonai Eloheinu yishammah b’arei Yhudah uv-chutzot Y’rushalayim kol sason v’kol simcha, kol chatan v’kol kalah, kol mitzhalot chatanim meichupatam u-n'arim mimishte n’ginatam. Baruch ata Adonai, m’sameiach chatan im hakalah. Translation: "Blessed are You, LORD, our God, sovereign of the universe, who created joy and gladness, groom and bride, mirth, song, delight and rejoicing, love and harmony and peace and companionship. Soon, LORD our God, may there ever be heard in the cities of Judah and in the streets of Jerusalem voices of joy and gladness, voices of groom and bride, the jubilant voices of those joined in marriage under the bridal canopy, the voices of young people feasting and singing. Blessed are You, LORD, who causes the groom to rejoice with his bride." The Kiddush Cup #2: Following the blessings the Kiddush cup (the same cup used in the Eyrusin ceremony of betrothal) is drunk by both groom and bride and is then wrapped in a napkin and shattered beneath the groom’s foot. “‘For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.’” –Luke 22:18 The breaking of the cup is a more recent addition to the ceremony but it holds great significance. Originally the rabbis added the shattering of the cup in order to remind those present that even in joyous times we remember the destruction of the temple and Israel’s suffering and that our joy cannot be complete until the temple is rebuilt and the Messiah comes (returns). However the symbolism is also powerfully representative of the fact that no one else can ever drink from the cup that the married couple have shared. The covenant of marriage is sacred and sealed for ever in the sight of God. This is also the case regarding our marriage to Yeshua. The marriage is then consummated in the bridal chamber, following which the groom calls out to the shadkhan (matchmaker) or friend of the groom, letting him know that the marriage has been consummated. “And Yeshua said unto them, ‘Can the attendants of the bride chamber mourn as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken from them, and then shall they fast.” –Mattitiyahu/Matthew 6:15 The couple then celebrates an elaborate wedding feast with their guests. The feast is followed by a seven day period together in seclusion, in order to complete the marriage week. All of these events remind us of the Messianic community’s coming marriage to Yeshua. We will be carried away, and joined with Him in spiritual marriage. He will finally drink again of the Kiddush cup with us and we will celebrate with Him at the wedding feast of the Lamb of God. “‘Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.’ 8 It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints.9 Then he said to me, ‘Write, “Blessed are those who are invited to the marriage supper of the Lamb.”’ And he said to me, ‘These are true words of God.’” –Revelations 19:7-9 Copyright 2022 Yaakov Brown “For if Israel’s rejection brought reconciliation to the world, what will their acceptance be but life from the dead?” -Romans 11:15 Amos 9 (Author’s translation)
1 I saw the Adonay standing upon the altar, and He said, “Strike the top of the pillars and quake the thresholds, and cause them to cut into the head of them all! And afterward with the sword I will slay them; they will not escape, to them fleeing will not deliver not even the refugee. 2 Though they dig into Sheol, the holding place of the departed, from there My hand will fetch them; and though they ascend to the heavens, from there I will bring them down. 3 And though they withdraw, hiding in the head of the Carmel, from there I will search them out and take them forth; and though they attempt to conceal themselves from My eyes on the floor of the sea, from there I will command the serpent, and it will bite them. 4 And though they go into captivity before the face of their enemies, from there I will command the sword and it will kill them, and I will set My eyes upon them for evil and not for good.” 5 The Adonay YHVH Who goes warring, the One who touches on the land so that it melts, and mourning will come on all those who live in it, and ascend like a river on all and they will sink like the flooding river of Egypt; 6 The Builder of the heavens which ascend and are bound upon earth has founded the calling to the waters of the sea and poured them out upon the face of the land, YHVH is His Name. 7 “You are not like children of Ethiopia to Me, you children of Israel?” declares YHVH. “Have I not brought up Israel from the land of Egypt, and the Philistines, from Caphtor and the Arameans, from Kir? 8 Behold, now, pay attention, the eyes of the Adonay YHVH are on the kingdom of sin (missing the mark set by God’s holiness), and I will destroy her from upon the face of the earth; ceasing nevertheless, for I will not utterly eliminate the peculiar house of Yaakov (Israel),” declares YHVH (Mercy). 9 “For behold, now, pay attention, I with a command will shake all the nations and the peculiar house of Israel as when sifting in a sieve, but not one kernel will fall to the ground. 10 In the sword, death will come to all the sinners of My people, those who say, ‘No evil will overtake or come against us.’ 11 “In that day I will raise up the specific fallen sukkah of David, and I will wall up its breaches; And its ruins I will raise up and I will rebuild it because of the days of eternity; 12 For the purpose that they may possess the remnant of Edom and all the nations who are called by My Name,” declares YHVH who fashions this. 13 “Behold, now, pay attention, days are coming,” declares YHVH, “When the ploughman will overtake the reaper, and the one who treads grapes will overtake the one who sows the seed; When the mountains will drip sweet wine, and all the hills will melt. 14 I will return the captivity of My people Yisrael and rebuild the cities left desolate and they will live in them; and plant vineyards and drink their wine, and make gardens and eat their fruit. 15 And I will plant them on their land, and they will not be uprooted perpetually again from their land which I have given them,” says YHVH your God. Amos 9 (Line Upon Line) 1 Raiytiy I saw et the Adonay (Master, Lord) nitzav standing al upon ha-mizbeiach the altar, vayomer and He said, “Hach Strike ha-kaftor the top of the pillars ve’yir’ashu and quake hasipiym the thresholds, uvetza’am and cause them to cut berosh into the head kulam of them all! Veachariytam And afterward ba’cherev with the sword eherog I will slay them; lo they will not yanus escape, lahem to them nas fleeing v’lo will not yimaleit deliver lahem not even the paliyt refugee. 1 I saw the Adonay standing upon the altar, and He said, “Strike the top of the pillars and quake the thresholds, and cause them to cut into the head of them all! And afterward with the sword I will slay them; they will not escape, to them fleeing will not deliver not even the refugee. I saw the Adonay standing upon the altar, We note that while in the previous chapter the text spoke about “a temple” (at Bethel) and not “the Temple” (in Jerusalem), the present text uses the definite article when referring to “the altar” in Jerusalem and not to “an altar” anywhere outside of Jerusalem. Therefore, this last chapter of Amos brings to mind the first two chapters in which Judah and the surrounding nations are indicted along with the northern tribes, and thus draws together the 12 tribes under a nation-wide judgement both in the land of Israel and in exile among the nations, who are also judged in verse 9. Further to this, the proper Noun YHVH is not used here. Rather the Hebrew Adonay (Master Lord) is used and this with the very particular proto-definite article “et”. In short, the Adonay being referred to is the person of YHVH manifest in a particular form. It is therefore clear that the LORD Who stands al “upon” the altar, and not “beside” it (as many English translations mis-render the text) is Imanu-El (God with us) the King Messiah. We are reminded that mizbeach (altar) comes from the root zabach (slaughter). Where Judah (and Israel) had failed to properly honour the altar of YHVH, God would bring slaughter. Not the slaughter of annihilation but the slaughter of discipline. Interestingly the Targum reads: "Amos the prophet said, I saw the glory of the Lord removing from the cherub, and it dwelt upon the altar;'' The inference of the Aramaic Targum paraphrase is that because Israel had not offered acceptable sacrifices on the altar the manifest presence of God had moved from between the cherubim in the Holy of Holies and was standing upon the altar. The positional representation of the Person of God standing on the altar is therefore understood as an indication that His manifest presence was about to ascend. Thus, the inference is that God’s manifest presence will depart from Israel for a time. and He said, “Strike the top of the pillars and quake the thresholds, and cause them to cut into the head of them all! In the context of the altar the striking of the top of the pillars is a reference to the top of the pillars of the temple which are used metaphorically to denote the religious leaders of Judah and Israel respectively. The quaking is yet another reference to the great earthquake prophesied in chapter 1, and the cutting of the heads denotes the slaughter of the heads of the tribes of Israel beginning with the kings (of both Judah & Israel), priests, and nobles, and ending with the heads of the lowliest families. The Targum understands this prophecy to refer to the destruction of Solomon’s Temple in Jerusalem. Given that the nature of Hebrew prophecy is cyclical and that numerous fulfilments are possible, it is equally acceptable to say that the prophecy also points forward to the destruction of the re-established Temple later modified and restored by Herod the Great and its complete destruction at the hands of the Romans in 70 C.E. "and he said, unless the people of the house of Israel return to the Torah, the menorah shall be extinguished, King Josiah shall be killed, and the house destroyed, and the courts dissipated, and the vessels of the house of the sanctuary shall go into captivity; and the rest of them I will slay with the sword,” -Targum Yonatan 2nd Century Aramaic Paraphrase And afterward with the sword I will slay them; they will not escape, to them fleeing will not deliver not even the refugee. Simply put, with regard to the wicked among the people of Israel, not even those who flee the initial invasion will be able to escape the discipline of God. His discipline will follow them all the way into their captivity. 2 Im-yachteru Though they dig (row) bi’sheol into the holding place of the departed, misham from there yadiy My hand tikacheim will fetch them; ve’im-ya’alu and though they ascend to hashamayim the heavens (skies, sky waters), misham from there oriydem I will bring them down. 3 Ve’im-yeichave’u And though they withdraw, hiding berosh in the head of hakarmel the Carmel (garden land) [on the summit of Mt Carmel], misham from there achapeis I will search them out ulekachtiym and take them out; veim-yisateru and though they conceal themselves mineged eiynay from My eyes bekarka on the floor of ha-yam the sea (body of water), misham from there atzaveh I will command ha-nachash the serpent, uneshacham and it will bite them. 2 Though they dig into Sheol, the holding place of the departed, from there My hand will fetch them; and though they ascend to the heavens, from there I will bring them down. 3 And though they withdraw, hiding in the head of the Carmel, from there I will search them out and take them forth; and though they attempt to conceal themselves from My eyes on the floor of the sea, from there I will command the serpent, and it will bite them. The Hebrew poetic mechanism of repetition is employed here in order to emphasis the firmly established future disciplining of the people. The depths of Sheol are coupled with the depths of the sea and the heights of the heavens with the heights of the Carmel mountain range (specifically the highest peak in that range) in the north west of the land of Israel. The positional language regarding Sheol and the heavens is not distinguishing between the revisionist Christian notions of heaven and hell, rather the point being made is that no matter how deep you go or how high you ascend there is no place you can go to escape God, in Whom all things exist and have their being. “If I ascend to the heavens, You are there! If I make my bed in Sheol, You are there!” -Tehillim (Psalms) 139:8 The heavens are the metaphorical footstool of God and the representation of life and the depths of Sheol are the positional representation of death, that is, the defeated fruit of sin, which resides (positionally speaking) far beneath His footstool. Death has been overcome by Life in God through Messiah. Sheol is not hell but is divided into Gan Eden (Paradise) and Gehennom (torment)[hell]. Sheol is not the grave, the Hebrew word for grave is kever (above ground burial, piled stones, caves, tombs etc.). Sheol is the temporal holding place of both the departed righteous and the departed wicked, the former dwelling in Gan Eden and the latter in Gehenom. At the resurrection all will rise and be judged, the righteous in Messiah unto eternal life and the wicked into eternal torment. there I will command the serpent, and it will bite them. The serpent of the depths of the sea can be understood to refer to a number of enormous carnivorous sea creatures. As figurative imagery the text connects the serpent that seeded sin in Gan Eden (Eden) as the devourer of sinners. In other words, Satan despises his own children. We note that the serpent is not afforded the power to work of its own accord but is under God’s control. 4 Veim-yeilechu And though they go vasheviy into captivity lifneiy before the face of their ’yveiyhem enemies, misham from there atzaveh I will command et-hacherev the sword vaharagatam and it will kill them, vesamtiy and I will set eiyniy My eyes aleiyhem upon them lera’ah for evil velo letovah and not for good.” 4 And though they go into captivity before the face of their enemies, from there I will command the sword and it will kill them, and I will set My eyes upon them for evil and not for good.” The captives of the ancient Levant were taken away at the head of invading armies. In this case even while being led away there will be many who are cut down on the journey to their final captive destination. “Her enemies have become the head; her enemies prosper, because the LORD has afflicted her for the multitude of her transgressions; her children have gone away, captives before the enemy.” -Lamentations 1:5 My eyes upon them for evil and not for good.” “The eyes of the Lord are in every place, watching the evil and the good.” -Proverbs 15:3 NIV The forces of evil are given temporal permission, they are subject to God and His redemptive purposes. Evil is the fruit of a created being and will therefore one day cease and implode, whereas Good is an attribute of the all existing Creator and will therefore remain forever. The Targum reads “my Word shall be against them.” 5 The Adonay YHVH Ha-tzevaot Who goes warring, hanogeia the One who touches ba’aretz on the land vatamog so that it melts, veavelu and mourning kol-yusheveiy va will come on all those who live in it, ve’altah and ascend chayor like a river kulah on all veshakeah and they will sink kiyor like the flooding river mitzrayim of Egypt (double distress); 5 The Adonay YHVH Who goes warring, the One who touches on the land so that it melts, and mourning will come on all those who live in it, and ascend like a river on all and they will sink like the flooding river of Egypt; The Adonay YHVH Who goes warring, the One who touches on the land so that it melts, It is God in His war against evil Who is depicted here as the destroyer of vile things in the land of Israel. The melting land is a euphemism for an earthquake which is the prophesied mechanism of destruction alluded to throughout the scroll of Amos. and mourning will come on all those who live in it, Not all will be destroyed but all will be affected. Even the righteous remnant will mourn because of the loss of friends and family members who had not repented of wicked lifestyles. All alike will mourn the exile of the nation. We are fools to think that God will not bring discipline on the modern body of believers if we continue to syncretise paganism and walk in error. It is out of love born of holiness that God disciplines us as a people. The outworking of His justice begins with His children. Therefore, the days are coming when we will all mourn. However, this is not a story of doom and gloom but one of redemption. In Scripture mourning is synonymous with repentance. “And I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplication; and they shall look upon Me Whom they have pierced, and they shall mourn for Him as one mourns for an only son, and shall weep bitterly for Him as one who weeps bitterly for his firstborn.” -Zechariah 12:10 and ascend like a river on all and they will sink like the flooding river of Egypt; The reference to the Nile of Egypt invokes a memory of bondage and a return to that which God had delivered Israel from. Israel was responsible for her own return to captivity. Her bondage the result of corporate self-harm. 6 Haboneh The Builder vashamayim of the heavens (sky waters) ma’alotav which ascend va’agudato and are bound al upon eretz earth/land yesadah has founded hakorei the calling lemay-hayam to the waters of the sea vayishpecheim and poured them out al-peneiy upon the face of ha’aretz the land, YHVH (Mercy) Shemo is His Name. 6 The Builder of the heavens which ascend and are bound upon earth has founded the calling to the waters of the sea and poured them out upon the face of the land, YHVH is His Name. "who causes to dwell in a high fortress the Shekhinah of His glory:'' -Targum Once again God is being described as Creator, the One Who formed the heavens and the earth, the sky waters and the earth waters. Israel had sought to create a God like those of the nations around them, the calves of Jeroboam being a perfect example of the pathetic limitations that they had placed on their perception of God. Therefore, YHVH the God Whose Name is beyond human understanding, the Creator of all things Who chose a tribe for Himself but is not limited by concepts of tribal deity, reminds His myopic and self-deluded people Israel that before He was called El Eloheiy Yisrael (God the God of Israel) He is the all existing God in Whom all things have their being. 7 “Halo chivneiy You are not like children chushiyiym atem liy of Ethiopia to Me, beneiy Yisrael you children of Israel?” neum declares YHVH. “Halo et Yisrael he’eleiytiy Have I not brought up Israel mei’eretz from the land mitzrayim of Egypt (double distress), ufelishtiyiym and the Philistines, mikaftor from Caphtor va’aram and the Arameans (Syrians), mikiyr from Kir (a city of Mesopotamia)? 7 “You are not like children of Ethiopia to Me, you children of Israel?” declares YHVH. “Have I not brought up Israel from the land of Egypt, and the Philistines, from Caphtor and the Arameans, from Kir? The Hebrew commentator Yarkhi paraphrases the text as: "from the sons of Noah you came as the rest of the nations.'' In other words, “You are like all other human beings in respect to your origin and your propensity for sin…” However, this seems an unlikely conclusion given that the latter clause denotes Israel’s uniqueness among the nations and God’s deliverance of Israel from several of her enemies even so far as inferring her future deliverance from the approaching Assyrian and Babylonian captivities. Therefore, the Targum understands it best when it renders the text: "are you not reckoned as beloved children before me, O house of Israel?'' The best understanding of this verse is that Israel is not like the children of Ethiopia, or any other nation for that matter. To the contrary, God has chosen Israel to be His peculiar people, set apart, delivered, free for freedom. 8 Hineih, Behold, now, pay attention, eiyneiy the eyes of the Adonay YHVH bamamlachah are on the kingdom ha-chata’ah of sin (missing the mark set by God’s holiness), vehishmadtiy and I will destroy otah her meial from upon peneiy ha’adamah the face of the earth; efes ceasing nevertheless, kiy lo for I will not hashmeiyd utterly ashmiyd eliminate et ha beiyt the peculiar house of Yaakov (Israel),” neum declares YHVH (Mercy). 8 Behold, now, pay attention, the eyes of the Adonay YHVH are on the kingdom of sin (missing the mark set by God’s holiness), and I will destroy her from upon the face of the earth; ceasing nevertheless, for I will not utterly eliminate the peculiar house of Yaakov (Israel),” declares YHVH (Mercy). The hineih refrain calls Israel to attention once more. the eyes of the Adonay YHVH are on the kingdom of sin We note that Adonay’s eyes are on the kingdom of sin and not on the kingdom of Israel. This is equivalent to reading “Adonay’s eyes are on the sins of Israel”. The all seeing, omnipresent nature of God is emphasised. I will destroy her from upon the face of the earth The “her” here is the “kingdom of sin”, that is those who are practicing a lifestyle of wickedness within Israel. We know that this does not denote the elimination of all Israel because of the following clause. ceasing nevertheless, for I will not utterly eliminate the peculiar house of Yaakov The righteous remnant of Yaakov (Israel) are called peculiar, unique, unusual and Adonay’s wrath is predetermined to cease so as not to eliminate the entire ethnic religious people of Israel whom He has chosen for His own possession. “Then fear not, O Jacob my servant, declares the LORD, nor be dismayed, O Israel; for behold, I will save you from far away, and your offspring from the land of their captivity. Jacob shall return and have quiet and ease, and none shall make him afraid.” -Jeremiah 30:10 9 “Kiy For hineih behold, now, pay attention, Anochiy I metzaveh with a command, vahaniotiy will shake vechol-hagoyim all the nations et-beiyt Yisrael and the peculiar house of Israel ka’asher as when yinoa sifting bakevarah in a sieve, vlo-yipol tzeror aretz but not one kernel will fall to the ground. 9 “For behold, now, pay attention, I with a command will shake all the nations and the peculiar house of Israel as when sifting in a sieve, but not one kernel will fall to the ground. We note that the indictment prophesied in chapters one and two against the surrounding nations, Judah and Israel, has come full circle. The physical, historical, regional earthquake will shake all the nations of the Levant so that no matter where Israel is exiled she too will be shaken and so all will be sifted like wheat and the wicked like chaff thrown on the fire will perish. But, not one kernel of the righteous remnant of Israel will fall to the ground. 10 Bacherev yamutu In the sword death will come kol chataeiy to all the sinners amiy of My people, haomriym those who say, ‘lo-tagiysh vetakdiym ba’adeiynu hara’ah No evil will overtake or come against us.’ 10 In the sword, death will come to all the sinners of My people, those who say, ‘No evil will overtake or come against us.’ It is very specifically the “sinners” of God’s people who will be cut down by the sword of the invading armies. Death will come to those who have been wilfully refusing to repent and have consistently turned away from God and toward evil. Those who qualify as being the “sinners” are those who in spite of their lifestyles are certain that they are blessed, even godly, who say “No evil will overtake or come against us!” 11 “Bayom hahu In that day akiym I will raise up et-sukat David hanofelet the specific fallen sukkah of David (beloved), vegadartiy and I will wall up et pirtzeiyhen its breaches; vaharisotav And its ruins akiym I will raise up uvniytiyah and I will rebuild it kiymeiy because of the days olam of eternity; 11 “In that day I will raise up the specific fallen sukkah of David (beloved), and I will wall up its breaches; And its ruins I will raise up and I will rebuild it because of the days of eternity; The day being spoken of here is far into the future. While Israel does return from exile and the walls of Jerusalem are rebuilt by Nehemiah, and Israel’s spiritual path re-established by Ezra following the Babylonian exile, the city of Jerusalem was to be again destroyed. Therefore, while this prophecy may in part refer to Israel’s return from the Babylonian exile it is nonetheless not the ultimate goal of the prophecy. On the historical eve of Israel’s disciplining God speaks in His prophet Amos the yet future restoration of Israel, the re-establishment of the house and dwelling of king David through David’s greater Son the King Messiah and the repairing and eternal establishment of Jerusalem. This is of course a reference to the King Messiah Yeshua, the preparation made among the Jewish people in the latter days and the descending of the New Jerusalem, when YHVH will shakan (dwell) with His people both Jewish and Gentile, forever, perpetually. We note that YHVH does all this “because of eternity”, that is, because of His redemptive love for humanity and the eternal dwelling of His majesty in relationship to the reconciled children of God among all nations, first for the Jew and also for the Gentile. 12 Lema’an yiyreshu For the purpose that they may possess et she’eiriyt edom the remnant of Edom vechol-hagoyim and all the nations asher who nikra are called Shemiy aleiyhem by My Name,” neum declares YHVH (Mercy) oseh zot who fashions this. 12 For the purpose that they may possess the remnant of Edom and all the nations who are called by My Name,” declares YHVH (Mercy) who fashions this. What is the purpose of Israel’s restoration? The purpose of Israel’s restoration is the restoration of all those who are called by God’s Name beginning with Yaakov’s estranged brother Esau (Edom) and spreading throughout the world. “For if Israel’s rejection brought reconciliation to the world, what will their acceptance be but life from the dead?” -Romans 11:15 We note that it is YHVH Who fashions this. 13 “Hineih Behold, now, pay attention, yamiym days baiym are coming,” neum declares YHVH (Mercy), “Venigash choresh bakotzeir When the ploughman will overtake the reaper, vedorech and the one who treads anaviym grapes will overtake bemosheich the one who sows hazara the seed; Vehitiyfu hahariym asiys When the mountains will drip sweet wine, vechol hagevaot titmogagnah and all the hills will melt. 13 “Behold, now, pay attention, days are coming,” declares YHVH (Mercy), “When the ploughman will overtake the reaper, and the one who treads grapes will overtake the one who sows the seed; When the mountains will drip sweet wine, and all the hills will melt. The days being spoken of here correspond to the establishment of David’s tent in the King Messiah David’s greater Son and the restoration of Jerusalem. The agricultural references describe processes that will precede and follow on from the entry of the righteous into the Olam haba (world to come) 14 Veshavtiy I will return et-shevut the captivity amiy of My people Yisrael uvanu ariym and rebuild the cities neshamot left desolate veyashavu and they will live in them; venateu and plant cheramiym vineyards veshatu et-yiyinam and drink their wine, ve’asu and make ganot gardens veachelu and eat et-periyham their fruit. 14 I will return the captivity of My people Yisrael and rebuild the cities left desolate and they will live in them; and plant vineyards and drink their wine, and make gardens and eat their fruit. This prophecy has been fulfilled in a significant way at least twice in history to date and will find its ultimate fulfilment in the return of the Messiah and the return of all the remnant of Israel in Him. The resurgence of Israel in the establishment of the modern state in 1948 has seen the draining of swamps, the revitalising of water ways and replanting on a massive scale resulting in an increase in annual precipitation and subsequent rainfall throughout the land of Israel over the last 74 years. The mention of vineyards and wine is symbolic of life, celebration and prosperity. 15 Uneta’tiym And I will plant them al-admatam on their land, velo yinateshu and they will not be od meial uprooted perpetually again from admatam their land asher natatiy which I have given lahem them,” amar says YHVH (Mercy) Elohaycha your God. 15 And I will plant them on their land, and they will not be uprooted perpetually again from their land which I have given them,” says YHVH (Mercy) your God. While Israel was again uprooted following her return from Babylon, and subsequently returned some two thousand years after the exile which resulted following the Roman desecration of the land, this prophecy does not say “they will not be uprooted” but “they will not be uprooted perpetually”. In other words, there will be a final fulfilment of this prophecy that places Israel in the land eternally. The covenant for the land of Israel is made first with Abraham and then restated over Isaac and Jacob. It is a covenant which is entirely incumbent on God because Avraham was unconscious when it was ratified through blood (Gen. 15; Psalm 105:6-11). The establishment of Israel’s eternal possession of the land will of course come about at the redemption of the entire remnant of the ethnic religious Jewish people at the return of the King Messiah and convergent with the Olam Haba (world to come)[Rom. 11:]. “O seed of Abraham His servant, You children of Jacob, His chosen ones! 7 He is the Lord our God; His judgments are in all the earth. 8 He remembers His covenant forever, The word which He commanded, for a thousand generations, 9 The covenant which He made with Abraham, And His oath to Isaac, 10 And confirmed it to Jacob for a statute, To Israel as an everlasting covenant, 11 Saying, “To you I will give the land of Canaan As the allotment of your inheritance,” -Psalm 105:6-11 (NKJV) “25 For I do not want you, brothers and sisters, to be ignorant of this mystery—lest you be wise in your own eyes[m]—that a partial hardening has come upon Israel until the fullness of the Gentiles has come in; [n] 26 and in this way[o] all Israel will be saved, as it is written, “The Deliverer shall come out of Zion. He shall turn away ungodliness from Jacob. 27 And this is My covenant with them,[p] when I take away their sins.”[q] -Romans 11:25-27 (TLV) Copyright 2022 Yaakov Brown The prophet is not the mouthpiece of a channelled spirit but rather a relational representative of God. The Amos 8 (Author’s translation)
1 This is what Adonay YHVH (Mercy) showed me, and behold, now, pay attention, a basket of summer fruit. 2 And He said, “What do you see, Amos?” And I said, “A basket of summer fruit.” And YHVH said to me, “The goal (extremity) has come to My people Yisrael. I will not increase perpetually to pass over him. 3 And there will be wailing songs at a temple in that day,” declares Adonay YHVH. “Many will be the corpses; in every place thrown, silent!” 4 Hear, listen, receive, comprehend, understand you who inhale the needy, and put an end to the humble of the land (of Israel), 5 Saying, “When will the new moon pass over, and we’ll sell grain; and the Sabbath, and we’ll open the wheat, to make smaller the ephah (measure) and greater the shekel, and to pervert with deceitful scales, 6 In order to acquire for silver the weak, and the needy for a pair of sandals, and they sell the chaff from the wheat?” 7 Thus has sworn YHVH on the majesty of Yaakov (Israel), “Indeed, I will never forget any of their works. 8 On account of this will the land (of Israel) not tremble, and everyone who lives in it mourn? And a flood will rise up on all, and cast out and subside like the Nile of Egypt. 9 And it will come to pass in that day,” declares Adonay YHVH, “And I will make the sun go down in the noon, and I will make the darkness to the land (of Israel) in the day light. 10 And I will overthrow your festivals to mourning, and all your songs to songs of mourning; and I will ascend upon all the loins of those in sackcloth, and upon every head baldness. And I will place (appoint) it like the mourning for a solitary one, and the end of it will be like a day of bitterness. 11 “Behold, now, pay attention, days are coming,” declares Adonay YHVH, “And I will send a famine in the land, not a famine of bread or a thirst for water, because it will be from hearing, listening to, receiving the words of YHVH. 12 And they will tremble, wander from sea (body of water) to sea (body of water) and from the north and to the east; they will roam to and fro to seek the Word, Essence, Substance of YHVH, and will not find Him. 13 In that day the beautiful virgins and the young men will faint from thirst. 14 Those who swear by the offense, sin, guilt of Samaria, and say, ‘As your god lives, Dan,’ and, ‘Life in the way of Beersheba,’ they will fall and not rise perpetually (again, going round).” Amos 8 (Line Upon Line) 1 Koh This is what hir’aniy Adonay the Lord YHVH (Mercy) showed me, ve’hineih and behold, now, pay attention, keluv a basket kayitz of summer fruit. 1 This is what Adonay YHVH (Mercy) showed me, and behold, now, pay attention, a basket of summer fruit. As a continuation of the previous series of prophetic warnings the mechanism for revelation to Amos continues to be that of open visions. “The Master of Mercy showed me…” "The last of the summer fruit;'' -Targum While there are some exceptions the majority of the summer fruit collected just prior to autumn (fall) in the land of Israel is less hydrated and often not as good as the fruit harvested earlier in the season. The latter fruit was fully ripe and in some cases over ripe and therefore a metaphor denoting that Israel was ripe, even over ripe for destruction. The metaphor further infers that Israel would soon be quickly devoured by her enemies and enter a winter of exile. 2 Vayomer And He said, “Mah-atah What do you roeh see, Amos (burden)?” Va’omar And I said, “Keluv A basket kayitz of summer fruit.” Vayomer And YHVH said eilay to me, “Ba hakeitz The goal (extremity) has come el-amiy to My people Yisrael. Lo osiyf I will not increase od perpetually (going round) avor to pass over lo him. 2 And He said, “What do you see, Amos?” And I said, “A basket of summer fruit.” And YHVH said to me, “The goal (extremity) has come to My people Yisrael. I will not increase perpetually to pass over him. The conversation continues between HaShem and His prophet Amos. The prophet is not the mouthpiece of a channelled spirit but rather a relational representative of God. The questioning, like that which has gone before, is yet another opportunity for the disciple (Amos) to better understand the visual mashal (parable). Amos answers by describing what he sees and HaShem explains the remez, hint at deeper meaning. “The goal (extremity) has come to My people Yisrael.” This verse does not mean that God is finished with Israel or ending her kingdom, if it did, it would make the subsequent return from exile and the lineage of the King Messiah redundant. The text is simply saying that the natural consequence of Israel’s sin is about to reach its goal. From the view of the Omniscient Creator it “Has (already) come”. “I will not increase perpetually to pass over him.” HaShem had passed over Israel in Egypt because of the sign of the blood of the Pesach (Passover) Lamb on the doors of the homes of the Israelites, a symbol denoting God’s redemptive covering over the entire household. However, Israel had been practicing its own versions of the festivals and not properly applying the blood of the sacrifices. Nor had Israel been properly keeping Pesach. Therefore, HaShem would now cease to pass over Israel’s apostate homes and instead allow the angel of death to come against them. “Without the shedding of blood there is no remission of sin” (Lev. 17:11-14 Heb. 9:22). 3 Veheiyliylu And there will be wailing shiyrot songs heiychal at a temple bayom hahu in that day,” neum declares Adonay YHVH. “Rav hapeger Many will be the corpses; bechol-makum in every place hishlich thrown, has silent!” 3 And there will be wailing songs at a temple in that day,” declares Adonay YHVH. “Many will be the corpses; in every place thrown, silent!” This refers to the apostate temple at Bethel (a temple) rather than the Temple in Jerusalem. The context is a revelation of warning to the 10 tribes of the northern kingdom. The songs will be turned to wailing in response to the coming calamity. The Targum understands the Hebrew “heiychal” as “palace/house” and reads “at that time they shall howl in their homes, instead of singing.” The point being that in the primary place of apostate worship and throughout the homes of the northern tribes songs of rejoicing will be turned into songs of wailing. “Many will be the corpses; in every place thrown, silent!” As is the case earlier in the scroll of Amos (6:10) the number of dead will be so great that proper interment will not be possible. The silence refers to a lack of traditional funeral invocations and prayers. Alternatively, in keeping with the Jewish commentator Kimkhi’s interpretation, the silence is commanded by those shifting the bodies as an admonishment not to blaspheme God in response to the number of dead. “one of them that casts them forth shall say to his companion, be silent;” -Kimkhi commentary on Amos 8:3 Kimkhi’s interpretation is consistent with Amos 6:10: “10 And a man’s uncle will lift him up and burn him, and bring out bone substance from the house, and say to the one who is at the sides of the house, “Is anyone else with you?” And that one will say, “None.” Then he will answer, “Keep silent!” For the name of YHVH the Lord is not remembered.” -Author’s translation 4 Shimu Hear, listen, receive, comprehend, understand zot hashoafiym you who inhale evyon the needy, velashbiyt and put an end to aniyei-aretz the humble of the land (of Israel), 4 Hear, listen, receive, comprehend, understand you who inhale the needy, and put an end to the humble of the land (of Israel), Yet again the dishonourable actions of those in power are pointed out. Their treatment of the needy and weak is likened to inhaling and consuming something. The phrasing “inhale the needy” reflects the imagery of a person suffering desperate thirst after a draught who upon finding water gulps it down, even if it means fighting off other dehydrated people to do so. They have caused the deaths of the humble. The Hebrew “evyon” refers to the physically poor and needy, while the Hebrew “aniyei” refers to those who practice spiritual humility. Those wicked people among the powerful members of the northern tribes are responsible for heinous injustice both practically and spiritually speaking. The fruit of their hearts (centre of being) manifests in abhorrent actions. “The land” in question is not just any land. The Hebrew “Ha’aretz” is synonymous with “Israel” as the noun applies to the land. Therefore, it is right to read “you who inhale the needy, and put an end to the humble of the land of Israel,” which can also be understood as “you who inhale the needy, and put an end to the humble, thus destroying your own inheritance.” 5 Leimor Saying, “Matay When will ya’avor hachodesh the new moon pass over, venashbiyrah and we’ll sell shever grain; vehashabat and the Sabbath, veniftechah-bar and we’ll open the wheat, lehaktiyn to make smaller the eifah ephah (measure) ulhagdiyl and greater the shekel, ulaveit and to pervert mozneiy mirmah with deceitful scales, 5 Saying, “When will the new moon pass over, and we’ll sell grain; and the Sabbath, and we’ll open the wheat, to make smaller the ephah and greater the shekel, and to pervert with deceitful scales, Both Rosh Chodesh (Head of the month) and the weekly Shabbat (Sabbath) are holy consecrated days of worship on which Israel is commanded to refrain from ordinary work (Num. 28:11; 2 Kings 4:23). The inference here is that the people were spending these holy days planning their next opportunity to profit rather than focusing their attention on the worship of YHVH and practicing the regular rest which He had commanded. Added to this is the fact that even when they focused on worship they were practicing apostate worship that syncretised pagan practice. The Targum renders “ya’avor hachodesh” as “the month of grain”. From which it seems that the Jewish commentators Kimkhi and Ben Melekh deduce that the text is speaking of the month of harvest, a time when the poor would glean from the edges of the fields according to the command of Torah and thus receive the food that sustained them. This verse then would be inferring that the powerful landowners were at that time eager for the harvest to finish so that they could profit from the poor by selling them grain they couldn’t afford in order to bring them into bondage as slaves. In this context the slaves would be fellow Israelites. The Torah forbids Israelites from owning one another as perpetual slaves. The slavery of Torah was intended as a type of social welfare system. It was a way of helping the poor out of a cycle of poverty (Ex. 21:2, 26-27). However, in the time of Amos this was not what was happening. Israelites were enslaving other Israelites for a pittance and abusing them. Based on the definite article, the Targum and Yarkhi interpret “hashabat” (the Sabbath) to refer to the Sh’mita (seventh year Sabbath) [Ex. 23:10-11; Lev. 25:4] when there was no ploughing, sowing, or reaping, and therefore no selling of grain. Instead the Torah commands Israel to live off of what the earth brings forth of itself. This of course was a year when Israelite indentured servants were released and when the rich and poor alike were equally subject to the provision of the earth. This also meant there was to be no opportunity for profiteering during the Sh’mita. “we’ll open the wheat, to make smaller the ephah and greater the shekel, and to pervert with deceitful scales,” The ephah was a measure of grain and the shekel a weight used to access the value of the measure. This latter part of the verse refers to actions that were in direct contradiction to the Torah, which reads: “13 You shall not have in your bag two kinds of weights, a large and a small. 14 You shall not have in your house two kinds of measures, a large and a small. 15 A full and fair weight you shall have, a full and fair measure you shall have, that your days may be long in the land that the LORD your God is giving you. 16 For all who do such things, all who act dishonestly, are an abomination to the LORD your God.” -Deut. 25:13-16 ESV 6 Liknot In order to acquire bakesef for silver daliym the weak, ve’evyon and the needy ba’avur for na’alayim a pair of sandals, umapal bar nashbiyr and they sell the chaff of the wheat?” 6 In order to acquire for silver the weak, and the needy for a pair of sandals, and they sell the chaff of the wheat?” Not only were their weights dishonest, they were intentionally deceiving the poor in order to buy them as slaves, not in order to help them as the Torah intended but in order to subjugate them. The valuation of a needy person’s life was “a pair of sandals”. Thus the prophet’s words come in full circle: “Thus says the LORD: “For three transgressions of Israel, and for four, I will not revoke the punishment, because they sell the righteous for silver, and the needy for a pair of sandals—” -Amos 2:6 ESV 7 Nishba Thus has sworn YHVH bigon on the majesty of Yaakov (Israel, follower), “Im-eshcach lanetzach Indeed, I will never forget kol-ma’aseiyhem any of their works. 7 Thus has sworn YHVH on the majesty of Yaakov (Israel, follower), “Indeed, I will never forget any of their works. The “Majesty of Yaakov” is YHVH. Therefore, this is simply another way of saying that God has sworn by Himself. God cannot swear by anything or anyone else because there is nothing and no one greater than Him. “The Majesty of Yaakov” is the counterpoint to “the pride of Yaakov” (Amos 6:8). Israel’s pride has led to her destruction, but through discipline her Majesty (YHVH) will restore her. “The Lord GOD has sworn by himself, declares the LORD, the God of hosts: “I abhor the pride of Jacob and hate his strongholds, and I will deliver up the city and all that is in it.” -Amos 6:8 ESV “Indeed, I will never forget any of their works.” This refers specifically to evil actions. “Their works” are the works of wickedness described in verses 4 through 6. Unrepented evil deeds are not forgotten (forgiven). Where God says elsewhere “I will remember their sins no more” (Jer. 31:34; Heb. 8:12) it is a way of conveying to human beings who are subject to forgetfulness that God chooses to forgive (forget) the repentant and has provided the means (blood atonement) for the removal of guilt. It is impossible for an Omniscient God to forget in the normal sense of the word. 8 Ha’al On account of zot this lo-tirgaz ha’aretz will the land (of Israel) not tremble, ve’aval kol-yosheiv bah and everyone who lives in it mourn? Ve’altah cha’or kulah And a flood will rise up on all, venigreshah and cast out venishke’ah and subside kiyor mitzrayim like the Nile of Egypt. 8 On account of this will the land (of Israel) not tremble, and everyone who lives in it mourn? And a flood will rise up on all, and cast out and subside like the Nile of Egypt. “On account of this” On account of the wicked actions described in verses 4 to 6 the tides of consequence will bring back on the wicked that which they have sowed in the lives of others. “will the land (of Israel) not tremble” This is a reference to the earthquake prophesied in Amos 1:1. Additionally the land is affected spiritually by the actions of the wicked. The shed blood of the innocent cries out from the ground (metaphorically speaking) and the Torah explains that only the blood of those who have shed the blood of the innocent can atone for it (Gen. 9:6; Num. 35:33). “And a flood will rise up on all, and cast out and subside like the Nile of Egypt.” The Targum understands this to refer to the invading armies of the king of Assyria. “a king shall come up against it with his army, large as the waters of a river, and shall cover it wholly, and expel the inhabitants of it, and shall plunge as the river of Egypt;” -Targum The prophet Yishayahu (Isaiah), who learned Torah from Amos according to one Jewish tradition, uses the same imagery: “therefore, behold, the Lord is bringing up against them the waters of the River, mighty and many, the king of Assyria and all his glory. And it will rise over all its channels and go over all its banks,” -Isaiah 8:7 ESV 9 Vehayah And it will come to pass bayom hahu in that day,” neum declares Adonay YHVH, “Veheiveitiy hashemesh And I will make the sun go down ba’aharayim in the noon, veha’chashachtiy and I will make the darkness la’aretz to the land (of Israel) beyom in the day or light. 9 And it will come to pass in that day,” declares Adonay YHVH, “And I will make the sun go down in the noon, and I will make the darkness to the land (of Israel) in the day light. This is interpreted in a number of ways. First it can refer to an eclipse, second, to a sky thick with the descending arrows of an invading force, third, it can be understood as a metaphor for the demise of the northern kingdom in the midst of her prosperity, the sun representing prosperity and the darkness at noon, sudden destruction and grief. 10 Vehafachtiy And I will overthrow chageiychem your festivals le’eivel to mourning, vechol-shiyreiychem and all your songs lekinah to songs of mourning; veha’aleiytiy and I will ascend al-kol-matenayim upon all the loins of those sak in sackcloth, veal-kol-rosh and upon every head karechah baldness. Vesamtiyha And I will place (appoint) it ke’eivel like the mourning yachiyd for a solitary one, ve’achariytah and the end of it will be keyom like a day mar of bitterness. 10 And I will overthrow your festivals to mourning, and all your songs to songs of mourning; and I will ascend upon all the loins of those in sackcloth, and upon every head baldness. And I will place (appoint) it like the mourning for a solitary one, and the end of it will be like a day of bitterness. “And I will overthrow your festivals to mourning” We note that HaShem is not overthrowing His festivals (moadiym: appointed times) but the syncretised apostate festivals (chagiym) of the people, hence “your festivals “I will ascend upon all the loins of those in sackcloth, and upon every head baldness.” All of the people from the rulers to the lowliest will be affected by the coming discipline. The reference to bald heads is not to natural or even stress related baldness but to the practice of shaving one’s head in grief. In other words everyone will have their heads shaved in grief, all will be affected, the sin of the majority at times affects even the innocent. It is often the case that our personal sin affects the community. “like the mourning for a solitary one” The suffering that the people will experience is likened to the suffering experienced by parents who lose an only child. 11 “Hineih Behold, now, pay attention, yamiym days baiym are coming,” neum declares Adonay YHVH, “Vehishlachtiy And I will send ra’av a famine ba’aretz in the land, lo-ra’av not a famine lalechem of bread velo-tzama or a thirst lamayim for water, kiy because im it will be lishmoa from hearing, listening to, receiving eit the divreiy words of YHVH. 11 “Behold, now, pay attention, days are coming,” declares Adonay YHVH, “And I will send a famine in the land, not a famine of bread or a thirst for water, because it will be from hearing, listening to, receiving the words of YHVH. The “Hineih” refrain continues, “Pay attention, the days of discipline are fast approaching…” “not a famine of bread or a thirst for water, because it will be from hearing, listening to, receiving the words of YHVH.” The famine that is coming will not be a famine of bread and water but a famine of being cut off (temporarily) from the Bread of Life and Living Waters of God. While the prophets of HaShem are prophesying, His word is available even to the wilfully rebellious, however, the time is fast approaching when He will withhold His Word. His warnings have been frequent and prolific but the time will come when at the point of Israel’s greatest physical suffering He will be silent. 12 Venau And they will tremble, wander miyam from sea (body of water) ad to yam sea (body of water) umitzafon and from the north vead-mizrach and to the east; yeshottu they will roam to and fro levakeish to seek et-devar the word, essence, substance of YHVH, velo and will not yimtza’u find Him. 12 And they will tremble, wander from sea (body of water) to sea (body of water) and from the north and to the east; they will roam to and fro to seek the Word, Essence, Substance of YHVH, and will not find Him. The Hebrew “Yam” can refer to any “body of water”, and can therefore be understood here in a number of ways. From the Mediterranean to the Galilee, or from the Galilee to the Red Sea etc. Needless to say, the general meaning is easily gleaned. The people of Israel will look for the Word of HaShem in every part of the land and in every place of their exile from the earliest days of their discipline, but, at least for a time, they will not find Him. We note that the Hebrew text uses masculine and feminine words when referring to both subjects and objects. In this case the Word of the LORD is “Him” (John 1). 13 Bayom hahu In that day tit’alafnah habetulot hayafot vehabachuriym the beautiful virgins and the young men will faint batzama from thirst. 13 In that day the beautiful virgins and the young men will faint from thirst. Even those perceived to be the healthiest members of society will faint from both physical and spiritual thirst. The children will suffer the natural consequences of their parents’ sins. Once again, our individual actions affect not only ourselves but also the community, and then generationally. The current western political trend toward hyper liberalism (the purveyor of secular immorality) will only serve to further pollute the generations to come. The proliferation of sexually transmitted diseases that have resulted from the so called sexual revolution of the sixties and seventies continue to proliferate exponentially in today’s society, some 40 odd years after the “sexual revolution”. 14 Hanishbaiym Those who swear be’ashmat by the offense, sin, guilt shomeron of Samaria, ve’ameru and say, ‘Heiy eloheycha As your god lives, Dan (judge),’ vecheiy and, ‘Life derech Be’er-shava in the way of Beersheba (well of oath, seven, blessing),’ venafelu they will fall velo-yakumu and not rise od perpetually (again, going round).” 14 Those who swear by the offense, sin, guilt of Samaria, and say, ‘As your god lives, Dan,’ and, ‘Life in the way of Beersheba,’ they will fall and not rise perpetually (again, going round).” “The offense of Samaria” is the calf at Bethel, which was near Samaria. Two calves were made by king Jeroboam in order to draw the attention of the northern tribes away from the God appointed place of worship in Jerusalem (1 Kings 12:26-33). Jeroboam had said of these calf idols, “Behold your elohiym (gods) oh Israel”. Jeroboam at the time the calves were set up mirrored the idolatrous actions of Aaron and Israel at Sinai (Exodus 32). The connection here in the prophecy of Amos is to the inception of Israel’s rebellion and therefore likens the behaviour of the northern tribes at this time in history to the abhorrent rebellion of Israel at Sinai. Not only had Israel made an image of a calf god, they had also given it the name Elohiym and credited this inanimate idol with the miracles of God which had delivered them from Egyptian bondage. The prophet Hosea also refers to this: “I have spurned your calf, O Samaria. My anger burns against them. How long will they be incapable of innocence?” -Hosea 8:5 ESV “and say, ‘As your god lives, Dan,” This refers to the second of the two calves (1 Kings 12:29) made by Jeroboam, which was located in the territory of the tribe of Dan. ‘Life in the way of Beersheba,’ This refers to those from the tribe of Simeon who made the long journey from Beersheba to the territory of Dan at the northern border of the territory of Judah to worship the calf idol there rather than going to worship the calf idol in Bethel, and ultimately, rather than going to Jerusalem to the God appointed location of worship. “they will fall and not rise perpetually” Those who have practiced the aforementioned idolatry will die and not practice their idolatry again in the land of Israel. This does not mean an end to Israel, rather it means an end to those who are guilty of the aforementioned idolatry. Discipline is coming, as is redemption. There is hope for Israel. Copyright 2022 Yaakov Brown With very few exceptions the prophets of the TaNaKh (OT) do not name themselves prophets. The many self-proclaimed prophets of the modern body of believers would do well to take note and repent. Amos 7 (Author’s translation)
1This is what Adonay YHVH showed me, and behold, now, pay attention, He was forming locusts when the crop began to sprout, and behold, now, pay attention, the spring crop is mowed by the king. 2 And it came to pass, when they had ceased to eat the vegetation of the land, that I said, “Adonay YHVH, forgive please! Who will lift up Yaakov? For he is small.” 3 YHVH placed comfort upon this. “It will not be,” said YHVH. 4 This is what Adonay YHVH showed me, and behold, now, pay attention, Adonay YHVH calls to contend with them by fire, and it devoured the great deep and ate up the apportioned territory. 5 Then I said, “Adonay YHVH, cease please! Who will lift up Yaakov? For he is small.” 6 The comfort of YHVH is upon this. “This also will not come to pass,” says Adonay YHVH. 7 So He showed me, and behold, now, pay attention, Adonay was standing upon a wall, a plumb line, and in His hand a plumb line. 8 And YHVH said to me, “What do you see, Amos?” And I said, “A plumb line.” Then Adonay said, “Behold, now, pay attention, I am placing a plumb line in the midst of My people Yisrael. I will not increase them any longer. 9 And desolate will be the high places of Isaac, and the sanctuaries of Yisrael will be laid waste. Then I will rise up upon the house of Jeroboam with the sword.” 10 Then Amaziah, a priest of Bethel, sent to Jeroboam king of Yisrael, to say, “Amos has bound you up in the midst of the house of Yisrael; the land is unable to overcome all his words. 11 For this is what Amos says: ‘Jeroboam will die by the sword, and Israel will certainly go from his land into captivity.’” 12 Then Amaziah said to Amos, “Seer, go, flee to the land of Judah; and eat bread there and there prophesy! 13 And don’t increase prophesy at Bethel perpetually, for it is a sanctuary of the king and a house of his.” 14 And Amos replied to Amaziah, “I am not a prophet, nor am I the son of a prophet; for I am a herdsman, I am a gatherer of sycamore figs. 15 And the Lord took me from following the flock, and the Lord said to me, ‘Go prophesy to My people Yisrael.’ 16 And you listen, hear, receive, understand the word, essence, substance of the Lord: you are saying, ‘Do not prophesy upon Israel and don’t preach upon the house of Isaac.’” 17 Therefore, this is what YHVH says: ‘Your wife will become a prostitute in the city, and your sons and daughters by the sword will fall, and your land will be measured and divided, and you upon unclean ground will die. And Israel will certainly go from its land into captivity.’” Amos 7 (Line Upon Line) 1Koh hir’aniy Adonay YHVH This is what Adonay YHVH showed me, ve’hineih and behold, now, pay attention, yotzeir He was forming govay locusts bitchilat alot halakesh when the crop began to sprout. ve’hineih and behold, now, pay attention, lekesh achar gizeiy hamalekh the spring crop is mowed by the king. 1This is what Adonay YHVH showed me, and behold, now, pay attention, He was forming locusts when the crop began to sprout, and behold, now, pay attention, the spring crop is mowed by the king. “1This is what Adonay YHVH showed me,” The Word essence of God is now manifest visually. The LORD is “showing” Amos a vision of the complete destruction of the coming crops. This is established and finished outside of time and space and Adonay is revealing it to Amos within time and space. The citing of the mechanism of vision points to the use of the ancient title “Seer” (as it applies to the prophets of Israel) by Amaziah the apostate priest of Bethel in verse 12. In modern script writing terms this is a “set up”. Amaziah will later acknowledge the legitimacy of the prophetic gift of Amos but rather than listen to Amos, Amaziah will tell tale on him to the king Jeroboam and command Amos to leave Israel and go back to Judah where he came from. “and behold, now, pay attention,” This repeated phrase is a grave warning. Those who fail to listen and act in repentance based on what follows will do so at their peril. “He was forming locusts when the crop began to sprout,” Simply put, God both enacts and sees the end from the beginning. In and through the prophet Amos, God is expressing His burden upon His precious possession the ethnic religious people of Israel. The locusts are representative of the invading armies of the Assyrians. The invasion is a foregone conclusion. “behold, now, pay attention, the spring crop is mowed by the king.” At least three readings are possible. Given that it is God’s formation of the locusts that is in question, the first and most likely interpretation is that the mowing refers to the damage caused by the locusts and therefore is referring to God as King. Second, the text could be describing the harvesting of the latter crop by the king of Israel as coming too late to prevent the damage caused by the locusts formed by God. And third, it may refer to the king of Assyria mowing down the crop of Israel. Of course all three interpretations can be held in tension because God is the Author of all things. 2 Vehayah And it came to pass, im-kilah when they had ceased le’echol to eat et-eisev the vegetation ha’aretz of the land, va’omar that I said, “Adonay YHVH, selach-na forgive please! Miy Who yakum will lift up Yaakov? Kiy katon hu For he is small.” 2 And it came to pass, when they had ceased to eat the vegetation of the land, that I said, “Adonay YHVH, forgive please! Who will lift up Yaakov? For he is small.” Amos sees the fullness of the vision and the destruction that results and is heartbroken. He pleads with YHVH asking forgiveness for all Israel, Judah included. We understand that the Word (Davar) of God is pleading with the Father from within Amos. Amos asks, “Other than YHVH, who else can save Yaakov (Israel)?” We note that the pleading of Amos follows his seeing the invasion of the land in a vision and therefore relates to God’s mercy upon the exiles of Israel. Discipline must come, and so too mercy and restoration. The phrase “For he is small” is both a reference to the crop of Israel having been cut short in discipline and to God’s choosing of Israel as the least of the nations (Deut. 7:7). In short, “You chose Yaakov as the smallest and have treasured the people of Israel as Your precious possession, please forgive Israel and save him from himself!” 3 Nicham YHVH placed comfort al-zot upon this. “Lo tihyeh It will not be,” amar said YHVH. 3 YHVH placed comfort upon this. “It will not be,” said YHVH. The Hebrew expresses the idea that it is the comfort of God that relents from completely destroying His disobedient people. There is comfort in His judgement. The boundaries He sets are walls of security. From within time and space it may appear that God relents, but this is not the literal meaning. God, Who knows the end from the beginning never needs to relent or repent. He has established all things. It is this aspect of His character that affirms the hope of eternal security for all who believe. The phrase “It will not be” refers to the total annihilation of Israel, “It will NOT be!” We note that this is a response to the prayers of a righteous man [Amos] who has accepted the burden of God for His people (Yaakov [James] 5:16). 4 Koh hir’aniy Adonay YHVH This is what Adonay YHVH showed me, ve’hineih and behold, now, pay attention, korei lariv ba’eish Adonay the Lord YHVH calls to contend with them by fire, vatochal and it devoured et-tehom rabah the great deep ve’achelah and ate up et-hachelek the apportioned territory. 4 This is what Adonay YHVH showed me, and behold, now, pay attention, Adonay YHVH calls to contend with them by fire, and it devoured the great deep and ate up the apportioned territory. This second vision affirms the destructive metaphor of the locusts. This is a Hebrew poetic mechanism employed throughout Scripture. Fire, like the locust swarm, will purge the land and the people. YHVH will contend with a contentious people (Jeroboam) [v.9]. Fire is consistently used in Hebrew Scripture to denote judgement, discipline, cleansing, purging. The fire will purge every part of the land and waters from the coast of Israel to the outlying territories of the tribes of the north. 5 Vaomar Then I said, “Adonay YHVH, chadal-na cease please! Miy Who yakum will lift up Yaakov? Kiy katon hu For he is small.” 5 Then I said, “Adonay YHVH, cease please! Who will lift up Yaakov? For he is small.” To paraphrase, “Master, please don’t completely wipe out Israel. Who else can save Yaakov but You. You chose him as the least and in your discipline he is small, unable to save himself. In Your mercy redeem him.” Just as the purging of discipline is firmly established in repetition so too the plea for mercy. The mercy of God precedes and follows God’s just judgement. 6 Nicham The comfort of YHVH (Mercy) al-zot is upon this. “Gam hiy This also lo tihyeh will not come to pass,” amar says Adonay YHVH. 6 The comfort of YHVH is upon this. “This also will not come to pass,” says Adonay YHVH. Once again YHVH listens to the petition of the prophet of burden (Amos) and the Word of His Son (Yeshua) in Amos and comforts the prophet by relenting. YHVH will not completely destroy His people but will leave a remnant and restore the people of Israel for His glory. The total destruction of Israel “will not come to pass” and the protection of Israel’s remnant is firmly established in mercy with the second phrase “This also will not come to pass,”. 7 Koh hiraniy So He showed me, ve’hineiy and behold, now, pay attention, Adonay netzav was standing al-chomat upon a wall anach a plumb line uvyado and in His hand anach a plumb line. 7 So He showed me, and behold, now, pay attention, Adonay was standing upon a wall, a plumb line, and in His hand a plumb line. The wall itself is a plumbline and on the plumbline which He has formed YHVH stands as Master, holding a plumbline in His hand. Israel is the wall formed by HaShem. Her Master stands upon her with the measure of judgement in His hand. The Torah is the plumbline by which moral behaviour is measured. As Adonay (Master), the King Messiah (HaMalakh HaShem) stands to measure out judgement and withhold blessing in order to provoke Israel to repentance in exile. 8 Vayomer YHVH (Mercy) And the Lord said eilay to me, “Mah atah What do you roeh see, Amos (Burden)?” Vaomar And I said, “Anach A plumb line.” Vayomer Then Adonay said, “Hin’niy Behold, now, pay attention, sam I am placing anach a plumb line bekerev in the midst amiy of My people Yisrael. Lo-osiyf I will not increase them od avor lo any longer. 8 And YHVH said to me, “What do you see, Amos?” And I said, “A plumb line.” Then Adonay said, “Behold, now, pay attention, I am placing a plumb line in the midst of My people Yisrael. I will not increase them any longer. “And YHVH said to me, “What do you see, Amos?” And I said, “A plumb line.”” Again the emphasis is on what Amos sees. Amos has not immediately responded to this third vision, which is somewhat more cryptic than the former two. Therefore HaShem explains the mashal (visual parable) to His disciple Amos, just as Messiah Yeshua did with His disciples when they were unsure of His meaning. Having seen the vision Amos now perceives the measure by which God will discipline those whom He loves. Prosperity through increase will be met by captivity through decrease. A word play is apparent. Where “Yosef” means “Yah adds (increases)”, “lo-osiyf” means “No addition (increase)”. YHVH reveals His discipline to the prophet in numerous ways, sight being one of them. God’s conversation with His servants is unlimited. He speaks in many ways. The servant of God who is willing and intentional with regard to prayer will hear, see, feel, touch, the Word (Davar: Yeshua) daily in conversation. All prayer is a response to a conversation God began before the creation of the worlds. The prayers of human beings do not serve God, He knows what we will ask before we ask it, rather God has gifted us prayer for our benefit so that we might understand the perfect will of our Creator. We were not created in order to worship God, rather we were created for relationship, worship is the reciprocal function of relationship. In worship we return to God the love which He has bestowed upon us. The Groom offers eternal security at great cost to Himself, the bride is left to decide whether or not she will accept that offer. 9 Venashamo And desolate will be bamot the high places of Yischak (He laughs: Isaac), umik’desheiy and the sanctuaries of Yisrael yecheravu will be laid waste. Vekamtiy Then I will rise up al-beiyt upon the house of Yarav’am (Jeroboam: contentious people) becharev with the sword.” 9 And desolate will be the high places of Isaac, and the sanctuaries of Yisrael will be laid waste. Then I will rise up upon the house of Jeroboam with the sword.” “And desolate will be the high places of Isaac,” The apostate places of worship that syncretise pagan practices will be decimated. The naming of Isaac, from whom Yaakov and Israel descend, is an allusion to the sacrificial ransom of Isaac on Mt Moriah (Mt Zion). It is a rebuke against the northern tribes who have turned their backs on the one God appointed high place of Mt Zion in Jerusalem. They have instead defiled the memory of the Patriarch Isaac and the redemptive provision of God by making offerings to deities that cannot save on mountains that have not been appointed for the worship of YHVH the God of Israel. Additionally, in Beersheba where Isaac acted righteously in worship of the One true God, the tribes of Israel have acted in apostacy. The reference to Isaac is also an indictment against Judah, thus the “sanctuaries of (all) Israel” are subsequently alluded to. Therefore, all 12 tribes are rebuked for their idolatrous worship on the many high places throughout the land of Israel. “Then I will rise up upon the house of Jeroboam with the sword.” God will contend with Jeroboam king of the 10 tribes, whose name means “People of contention”. The sword, like fire, is a mechanism of judgement. The cutting of the sword is the just counterpoint to the “cutting” of covenant. The measure of the plumb line notwithstanding, the sword is the third metaphor of destruction. The discipline established is immutable. 10 Vayishlach Amatzyah (YHVH is mighty) kohen beiyt-el (a house of a god, judge) Then Amaziah, a priest of Bethel, sent el-Yaraviam to Jeroboam meileikh-Yisrael king of Yisrael, leimor to say, “kashar aleykha Amos has bound you up be’kerev in the midst beiyt of the house of Yisrael; lo-tuchal ha’aretz lehachiyl eit-kol-divarayv the land is unable to overcome all his words. 10 Then Amaziah, a priest of Bethel, sent to Jeroboam king of Yisrael, to say, “Amos has bound you up in the midst of the house of Yisrael; the land is unable to overcome all his words. “Then Amaziah, a priest of Bethel, sent to Jeroboam king of Yisrael,” Amaziah is an apostate priest of “a house of god”. The Jewish commentator Iben Ezra calls Amaziah the “priest of Ba’al”. Ba’al meaning “husband, master, lord” and referring to the chief Canaanite deity. Amaziah was one of the apostate priests that succeeded the priests which Jeroboam the son of Nebat had placed in Bethel to offer sacrifices to the calf which he had set up in that place, repeating the rebellion of Israel at the foot of Sinai (Choreb) [1 Kings 12:32]. Amaziah was an apostate priest, and Bethel an unacceptable location of worship. The involvement of the priest in matters of governance infers a convergence of religion and secular rule. In other words the leaders of Israel both religious and secular are united in apostacy. The juxtaposition of the names Jeroboam and Israel express the wrestling of Jacob. Jeroboam (a contentious people) is king of Israel (overcome in God). Even in the midst of Israel’s rebellion God has seeded redemption. “Amos has bound you up in the midst of the house of Yisrael;” The use of binding denotes the binding of the commandments of God. The same commandments that when bound to the hearts and minds of Israel protect her from harm also bind upon her discipline when she fails to bind them to herself. The words of the prophet are binding for good or bad depending on how they’re received. “the land is unable to overcome all his words.” The words of Amos are the expression of the Word (Yeshua) and neither the people nor the land are able to resist the fullness of these prophetic words. We remember that Israel’s discipline which is already complete from God’s perspective outside of time and space, is being spoken into time and space through the prophet Amos. 11 Kiy-Koh amar For this is what Amos says: ‘Bacherev yamot Yaravam Jeroboam will die by the sword, veyisrael and Israel galoh yigleh meial admato will certainly go from his land into captivity.’” 11 For this is what Amos says: ‘Jeroboam will die by the sword, and Israel will certainly go from his land into captivity.’” Amaziah is here relaying to Jeroboam what Amos has prophesied. 12 Vayomer Amatzyah Then Amaziah said to Amos, “Chozeh leikh barach-lecha Seer, go, flee el-eretz Yehudah to the land of Judah; ve’echal-sham lechem and eat bread there vesham tinavei and there prophesy! 12 Then Amaziah said to Amos, “Seer, go, flee to the land of Judah; and eat bread there and there prophesy! In a colloquial sense Amaziah is telling Amos to go back to his own tribe and trouble them instead. “If you don’t like it here go back to Judah”. 13 Uveiyt-el lo-tosiyf od lhinavei And don’t increase prophesy at Bethel perpetually, kiy for it is mikdash-meileikh a sanctuary of the king hu uveiyt mamlachah hu and a house of his.” 13 And don’t increase prophesy at Bethel perpetually, for it is a sanctuary of the king and a house of his.” Amaziah asks Amos to stop “increasing” prophecy at Bethel, which was apparently also king Jeroboam’s capital at that time. The Hebrew meaning “increase” reflects the meaning of the name Yoseph (YHVH adds, increases). Though he doesn’t realise it in his fallen delusion, Amaziah is essentially asking Amos not to increase God’s goodness to Israel. After all, the increase of warning is a blessing, whereas the failure to increase warning means the destruction of an unprepared people. 14 Vaya’an vayomer And Amos replied el-amatzyah to Amaziah, “Lo-naviy I am not a prophet, velo vein-naviy nor am I the son of a prophet; anochiy kiy-vokeir for I am a herdsman, anochiy I am a uvoleis shikmiym gatherer of sycamore figs. 14 And Amos replied to Amaziah, “I am not a prophet, nor am I the son of a prophet; for I am a herdsman, I am a gatherer of sycamore figs. It’s interesting to note that Amos continues to see himself as a herdsman and a fruit picker. His self-assessment is in the present tense. Even here in the midst of his prophetic ministry Amos considers himself a common shepherd and fruit tree tender. With very few exceptions the prophets of the TaNaKh (OT) do not name themselves prophets. The many self-proclaimed prophets of the modern body of believers would do well to take note and repent. 15 Vayikacheiniy YHVH And the Lord took me meiachareiy from following hatzon the flock, vayomer eilay YHVH and the Lord said to me, ‘Leikh hinavei Go prophesy eil-amiy to My people Yisrael.’ 15 And the Lord took me from following the flock, and the Lord said to me, ‘Go prophesy to My people Yisrael.’ The LORD took Amos from “following” and made him a voice of leadership, he was called out from shepherding sheep into a ministry where he was shepherding the sheep of Israel. Good shepherds who reflect the nature of the Good Shepherd Yeshua, are a gift from God. Amaziah, a honoured religious leader of the northern tribes says to the humble herdsman and fruit picker Amos, “Don’t prophecy”, on the other hand YHVH the Creator of all things says “Prophecy”. When those who seem godly contradict God’s Word we know them to be apostate. We are challenged not to give in to the fear of ungodly human authority, but instead to fear God. 16 Veatah And you shema listen, hear, receive, understand Divar-YHVH the word, essence, substance of the Lord: Atah omeir you are saying, ‘Lo tinavei Do not prophesy al-Yisrael upon Israel velo tatiyf and don’t preach al-beiyt upon the house of Yischak (Isaac).’” 16 And you listen, hear, receive, understand the word, essence, substance of the Lord: you are saying, ‘Do not prophesy upon Israel and don’t preach upon the house of Isaac.’” Amos, a shepherd of God speaks to Amaziah, an apostate shepherd and says “You say ‘Do not prophecy’”. In other words, “Don’t say anything against our bad behaviour, don’t warn us, tell us only good things…” Many in the modern body of believers judge the efficacy of the prophetic gifting using the presumptive measure that it must be uplifting and affirming in order for it to have come from God. What utter nonsense, this ludicrous basis for accessing prophecy discounts all the prophets of God. Those who look only for the good are blind to evil and inevitably call good that which is evil. Why would a godly person ever affirm sinful behaviour? We are instead called to name it, repent of it and allow God to remove it. Not an uplifting experience, but a godly one. We would do well to soberly re-access the measure we use for determining godly prophecy within the modern body of believers. Amaziah commands Amos to neither prophecy or preach. “Keep it to yourself”, or, “Go tell it to your own tribe Judah”. 17 Lachein Therefore, koh-amar YHVH this is what the Lord says: ‘Ishtekha Your wife baiyr tizneh will become a prostitute in the city, uv’noteycha and your sons and daughters bacherev yiflu by the sword will fall, veadmatecha and your land bachevel techulak will be measured and divided, veatah and you al-adamah temeiah upon unclean ground tamut will die. VeYisrael And Israel galoh yigleh meial admato will certainly go from its land into captivity.’” 17 Therefore, this is what YHVH says: ‘Your wife will become a prostitute in the city, and your sons and daughters by the sword will fall, and your land will be measured and divided, and you upon unclean ground will die. And Israel will certainly go from its land into captivity.’” Amos in direct contradiction to Amaziah’s instruction and knowing that he is putting his life at risk (given that the king has been informed), now makes plain what will happen to the disobedient northern tribes. “Your wife will become a prostitute in the city” Due to famine, your family will have no other options for earning income. “your sons and daughters by the sword will fall” Shallum smote Zachariah the son of Jeroboam with the sword, Menachem, slew Shallum, and ripped unborn children from the wombs of their mothers; and the foreign invaders of the Assyrian and Babylonian empires, Pul, Tiglathpileser, and Shalmaneser likewise killed the sons and daughters of Israel (2 Kings 15:10). “your land will be measured and divided,” Your tribal lands will be taken from you, measured and divided as spoils for the invaders. “you upon unclean ground will die.” On the same ground you worshipped false deities you will die. On ground already defiled by blood, you will die. Not only will you die an unclean death, you will die that death on unclean land. Worse still it is the land of Israel which you yourself defiled in preparation for your death. The ultimate manifestation of self-harm. Alternatively, “You will die in the unclean land of the Assyrian and Babylonian Empires.” Although the latter seems unlikely given that the death on unclean land precedes the next clause which speaks of Israel going into captivity. “And Israel will certainly go from its land into captivity.” In spite of the fact that some of the sons and daughters of Israel will die by the sword, there will also be a remnant that goes into captivity. This affirms the previously alluded to fact that Israel will not be entirely destroyed. Israel’s exile unto repentance and restoration is firmly established. It will happen, she will leave her land for a time, but she will also be restored to it in the future expression of God’s mercy through His redemptive ransom. Thus Isaac will once again be delivered through the substitutionary sacrifice of the Ram of God (Yeshua). Copyright 2022 Yaakov Brown  Chuppah (Canopy)
The Chuppah (Wedding canopy) is representative of the marriage chamber and the ancient custom of the chatan (groom) building a room onto the house of his father in preparation for receiving his Ishah (wife) to be. This once took place during the year of erusin/kiddushin (betrothal, sanctification) prior to the groom returning for his kalah (bride) and carrying her away following the nissuin (Wedding ceremony, marriage, to be carried [nasa]) John 14:1-4. The Tallit (prayer shawl) tied to the four corners of the chuppah, covers the bride and groom symbolizing the Shekhinah (Dwelling, settling)/Kavod (Glory) HaShem (YHVH) [Divine Presence/ Manifest Spirit of G-d]. With this in mind the chuppah also mirrors the Mishkan (Tent of meeting) of the heavenlies which will descend and house the people of God in the New Jerusalem at the end of the age Rev. 21:1-6, 22-23. Thus, God will dwell (shakan) with His people (His bride), and YHVH and the Lamb (Yeshua) will be the Covering and the Light to the people of God both Jewish and Gentile for all eternity. KippahH/YarmulkeY (Covering/Atonement) The head covering warn by Jewish men is called a kippah (covering, from kaparah- atonement) [Yarmulke: Yiddish] and reminds us of the fact that no one can stand before the Holy God of Israel without atonement Lev. 17:11; Heb. 9:22. It is therefore a reminder to those who have become followers of Yeshua Melekh HaMashiach the King Messiah Yeshua that without the shedding of His atoning blood (everlasting) no one can stand before God eternally in the Olam Haba (World to Come) John 3:13-21. Veiling the Bride This signifies that the groom’s love for her is for both her outward and her inner beauty, and also that the two are distinct individuals even after marriage. This custom also connects the modern wedding to the historical Biblical account of Jacob, who was tricked into marrying the sister of the woman he loved (Jewish tradition suggests that Leah was veiled). If the groom does the veiling himself, deceit of this sort can be avoided Gen. 29:16-28. Circling the Groom A Jewish bride makes either three or seven circuits around the groom. The circling itself represents Israel returning to God after her rebellion and becoming part of the “new thing” which God brings about through the redemption found in the King Messiah. This is based on the text of Jeremiah 31:22 “For YHVH has created a new thing on the land (of Israel): A woman will encompass a man.” The number three relates to the threefold Biblical phrase concerning Israel’s betrothal to HaShem (God/YHVH): “I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice, in favour and in compassion, and I will betroth you to Me in faithfulness and trust. Then you will intimately know the Lord.” -Hosea 2:19-20. The threefold circling also reflects the threefold commitment of the groom made to the wife in the ketubah agreement. He covenants to provide, food, clothing & shelter, and conjugal relations. The number seven reflects the creation week and the sheva brachot (the seven marriage blessings). Kiddush Cup (Sanctification cup) Kiddush means sanctification. The Kos kiddush (Kiddush cup) is blessed twice and drunk once in order to convey the two very distinct but connected occasions of betrothal and marriage as practiced in ancient times. The fruit of the vine (grape juice/wine) is a symbol of both blood covering and prosperity. Therefore, the kiddush cup denotes atonement (the means of reconciliation), sanctification (a process), and prosperity (the result). Rings Traditionally the groom gives a ring and the bride receives it (in modern observance it’s become common for both groom and bride to offer rings). No women may be married unless she consents to receiving the groom’s proposal. Likewise, no human being can enter eternity with God unless that person willingly receives His sacrificial substitutionary offer of redemption and life everlasting. The ring symbolizes an everlasting covenant. The joining of a man and a woman makes them echad (a complex unity). Marriage between a man and a woman is till death, and in Messiah those aspects of marriage that are transcendent remain Gen 2:24. It’s customary to place the ring on the index finger of the left hand. This is based on the ancient belief that this finger is connected to the blood vessel that connects directly to the lev (heart) which in Hebrew denotes the center of a person’s being rather than the seat of emotion. In other words, love is eternal and transcends temporal emotion. Ketubah (To write) Like the traditional ring giving, the ketubah is given by the groom to the bride. In it the groom covenants to provide for the bride in every aspect of their lives together. Like the salvation and sanctification offered by God through the Groom Yeshua (Jesus) to humanity, the ketubah and its promises are the obligation of the groom, the bride need only receive the covenant offered. This teaches us that salvation is the work of God and not of ourselves. In and of ourselves we are unable to atone for the sins of the past (we are not time travelers, nor are we devoid of evil intentions), nor can we effect salvation by any means. Knowing this God our Creator provided His own eternal blood through Yeshua Melekh HaMashiach the King Messiah Yeshua before the creation of the world 1 Peter 1:19-21; Rev. 13:8, so that all who receive Him (Yeshua) might be reconciled to God for eternity in the same way that an honorable bride is joined to her groom by receiving the ketubah covenant which he offers her. Stomping Glass While there are many interpretations of this custom, there are at least two primary orthodox explanations. The first is that with few exceptions all the covenants of Torah are made by “cutting”. The Hebrew B’rit (covenant) is formed from the word bara meaning to cut. The second is that the breaking of the glass reminds us that the temple in Jerusalem was destroyed by the Romans and that the joy of Israel cannot be fully realized until the temple is rebuilt at the (second) coming of the King Messiah. Our Messianic view adds the understanding that the cup of the covenant entered into by the groom and bride is symbolic of their intimacy with one another and the life (progeny) that comes forth from that union. Therefore, because they alone have drunk from it and they have committed to loving each other and forsaking all others with regard to sexual intimacy, the breaking of the cup seals that commitment and acts as a warning to any who might seek to drink from it, thus lacerating their lips. This is symbolic of a death curse upon any who would practice adultery (one of the things alluded to in Birkat Erusin [Betrothal blessing] of the Jewish wedding covenant). Alphabetic Transliterated Hebrew Word List: B’rit – covenant Bara - to cut Birkat Erusin - Betrothal blessing Chuppah - Wedding canopy Chatan – groom Erusin/Kiddushin – betrothal (sanctification) HaShem - God/YHVH Kalah – bride Kaparah – atonement Kavod - Glory Ketubah – The Groom’s Covenant Agreement with his Bride Kippah - covering Lev – Center of being/heart HaMashiach – The Messiah (Christ) Melekh – King Mishkan – Tent of meeting Nissuin - Wedding ceremony (marriage, carried) Olam Haba - World to Come Shekhinah - Dwelling, settling Sheva brachot - Seven marriage blessings Tallit – Prayer Shawl Torah – Five books of Moses Yeshua – Jesus Copyright 2022 Yaakov Brown Art Copyright 2022 Azariah Brown This is essentially saying that those in question invented their own nonsensical chants and psalms and attributed them to or gave them equal status to the Psalms of king David... Once again this is a chilling indictment on modern Christian worship music which so often claims to be inspired by the Holy Spirit and yet is worded in such a way as to express the nonsensical emotion of the fallen nature. Amos 6 (Author’s translation)
1 Oiy, woe, alas to those who are at ease feeling secure in Zion, and to those who trust in the mountain of Samaria, and the appointed heads of the nations, to whom the house of Israel comes. 2 Pass over to Chalneh from there to Chamat then go down to the great Gath of the Philistines. Are they better than these kingdoms, with greater territory than your territory? 3 Do you put away the day of evil, and draw near a seat of cruelty? 4 Those who lie on beds of ivory, and stretch out on their couches, and eat lambs from the flock, and calves from the midst of the fattened cattle, 5 Who make up nonsensical chants upon the face of the pitcher (jug), for David they esteem, and they invent of themselves songs, 6 Who drink in bowls of wine and anoint their heads with oils—yet they have not grieved over the shattering of Joseph. 7 Therefore, they will now go into captivity at the head of the exiles, and the feasting cry of those who stretch out (lounge) will depart. 8 The Lord YHVH has sworn by His soul, YHVH the God/Judge Who goes warring has declared: “I abhor the majesty of Yaakov, and his palaces I hate; and I will deliver up a city and all that is in it.” 9 And it will come to pass, if ten men are left in one house, they will die. 10 And a man’s uncle will lift him up and burn him, and bring out bone substance from the house, and say to the one who is at the sides of the house, “Is anyone else with you?” And that one will say, “None.” Then he will answer, “Hold your tongue!” For the name of YHVH the Lord is not remembered. 11 For behold, now, pay attention YHVH the Lord has commanded and will smite the great house into fragments and the little house to rubble. 12 Do horses run on rocks? Or does one yoke them with oxen for ploughing? Yet you have turned judgement into poison, and the fruit of righteousness into wormwood (bitterness), 13 You who rejoice in Lodebar (nothing), and say, “By our strength have we not taken Karnayim?” 14 “For behold, now, pay attention, I am going to raise up upon you, house of Israel,” declares YHVH (Mercy) the Lord God/Judge the One Who goes warring, “A nation, and they will oppress you from the entrance of Chamat to the wadi (river bed) of the wilderness.” Amos 6 (Line Upon Line) 1 Ho Oiy, woe, alas hasha’ananiym to those who are at ease feeling secure betziyon in Zion (parched place), vehabotechiym and to those who trust behar in the mountain of Shomeron Samaria (guardians), and nekuveiy the appointed (to pierce) reishiyt heads of hagoyim the nations, uvau lahem beiyt Yisrael to whom the house of Israel comes. 1 Oiy, woe, alas to those who are at ease feeling secure in Zion, and to those who trust in the mountain of Samaria, and the appointed heads of the nations, to whom the house of Israel comes. Both Judah (Zion being the seat of king David’s power) and Israel (the northern tribes whose kings held court in Samaria) are being warned concerning their idolatrous faith in their own strength. Zion is used in Scripture to describe both the mountain located in Jerusalem and the entire land and or, people of Israel. Therefore, it is possible that Zion is used here as being synonymous with Israel, however, given that Amos is of Judah and that while the focus of his prophecy has been on the northern kingdoms there has nonetheless been earlier rebuke of Judah, it is most likely that both kingdoms and therefore all twelve tribes are being called out for their idolatrous behaviour, and the sin of trusting in their own strength rather than trusting in God. Regardless, the latter clause “those who trust in the mountain of Samaria, and the appointed heads of the nations, to whom the house of Israel comes.” Is specifically addressed to the northern tribes who gather at the mountain city of Samaria under the northern king and in order to practice apostate worship in an intentional act of defiance against the appointed place of worship, Mt Zion in Jerusalem. The phrase “appointed heads of the nations” is a reference to the fact that the northern tribes had made agreements with the nations they perceived to be strong and thus trusted not only in their own strength but also in the added strength of alliances with godless nations. The Targum understands the phrase “appointed heads of the nations” somewhat differently, paraphrasing the text to read: "put the name of their children, as the name of the children of the nations;'' While this seems an unlikely interpretation, it does nonetheless point to the coming exile by inferring that Israelis will give their children foreign names during the future captivity in order to make their lives easier as strangers in a land not their own. 2 Ivru Pass over to Chalneh (fortress of Anu: Assyrian/Babylonian) misham from there to Chamat (fortress, upper Syria) rabah uredu then go down to the great Gat-Pelishtiym (wine vat of immigrants) Gath of the Philistines. Hatoviym min-hamamlachot haeileh Are they better than these kingdoms, im-rav with greater gevulam territory migevulchem than your territory? 2 Pass over to Chalneh from there to Chamat then go down to the great Gath of the Philistines. Are they better than these kingdoms, with greater territory than your territory? In short, “Go and take a tour around the region, as far east as Chalneh in Babylon, north to the great city of Chamat located between Damascus and the Mediterranean sea, and finally south to Gath, the pride of the Philistines. Do Chalneh, Chamat, and Gath, exceed the grandeur, wealth and strength that the kingdoms of Israel and Judah have been given?” The answer is of course “No”. God had given Israel a land rich with produce and grandeur and yet she had looked elsewhere, not satisfied with the gift of YHVH. 3 Hamnadiym Do you put away leyom the day of ra evil, vatagiyshun and draw near shevet a seat of chamas cruelty? 3 Do you put away the day of evil, and draw near a seat of cruelty? “Do you put away the day of evil” means, “Based on your belief that you are strong of yourselves and the delusional view that the day of the LORD will be one of light for you, you have put the day of the LORD out of your thoughts, a day that for you will be a day of evil in the sense of darkness, torment and destruction.” “and draw near a seat of cruelty” means, having rejected the warning of the prophets and having chosen to turn their backs on God, they have instead entered into an intimate relationship with vile acts of cruelty, the oppression of the poor, the rape of women, the murder of those who threaten their worldly ambitions and so on. The translation “seat of violence” is not accurate, given that in and of itself violence is neither good nor evil but is informed by good or evil. Therefore, “cruelty” better conveys the Hebrew “chamas”. A prophetic and poignant translation given the modern terrorist organisation Hamas, whose modus operandi is cruelty even in the treatment of those they claim to be freeing from the so called tyranny of the modern state of Israel. 4 Hashocheviym Those who lie al-mitot on beds shein of ivory, useruchiym and stretch out al-arsotam on their couches, ve’ocheliym and eat kariym lambs mitzon from the flock, va’agaliym and calves mitoch from the midst marbek of the fattened cattle, 4 Those who lie on beds of ivory, and stretch out on their couches, and eat lambs from the flock, and calves from the midst of the fattened cattle, Once again the imagery depicts the rulers, uber rich and uncaring aristocracy of the northern tribes. Ivory was a valuable commodity and the act of lounging on beds made from it accentuates the palpable disregard for matters of justice and right action. This is coupled with gluttony, the consumption of the best of Israel’s cattle, some of which should have been offered in Jerusalem according to Torah, but was nonetheless being eaten by the upper class, who had decided that they themselves were the deities who deserved these offerings. The phrase “eat the lambs from the flock” contains a remez (hint) at deeper meaning. Israel is the flock of HaShem and the wicked among the rich upper class were devouring the innocent lambs of Israel, both physically and metaphorically as the analogy applies to apostasy and the leading astray of the vulnerable young. 5 Haporetiym Who make up nonsensical chants al-piy upon the face hanavel of the pitcher (jug), kedaviyd for David chashevu they esteem, invent lehem of themselves shiyr songs, 5 Who make up nonsensical chants upon the face of the pitcher (jug), for David they esteem, and they invent of themselves songs, This is essentially saying that those in question invented their own nonsensical chants and psalms and attributed them to or gave them equal status to the Psalms of king David. This is utterly abhorrent because it not only misappropriates David’s name but more importantly makes the false inference that their words are inspired by the Holy Spirit. Once again this is a chilling indictment on modern Christian worship music which so often claims to be inspired by the Holy Spirit and yet is worded in such a way as to express the nonsensical emotion of the fallen nature. 6 Hashotiym Who drink bemizrekei in bowls yayin of wine vereishiyt shemaniym yimshachu and anoint their heads with oils— velo yet they have not nechlu grieved al-sheiver over the shattering Yosef (Yah adds) of Joseph. 6 Who drink in bowls of wine and anoint their heads with oils—yet they have not grieved over the shattering of Joseph (Yah adds). The wine drunk in sacred bowls is an allusion to the worship of deities accredited with the grape harvest, and the oils, in part made from the life sustaining olive oil of the land, are perfumed and hoarded at the expense of the poor. Thus, oil that might have feed the poor is used to adorn the rich for no other reason than to make them smell nice. We do the same today when we use perfume made in the sweatshops of foreign countries where the poor are kept under a cycle of oppression in order to sustain western demand for perfumed commodities. “yet they have not grieved over the shattering of Joseph (Yah adds).” The plain meaning regards the sin of the brothers of Joseph in selling him into slavery, this ancient sin being committed in another form against the destitute of the northern kingdom during the time of Amos. The rulers and wealthy elite have shown a lack of care for the well-being of all Israel, indulgence having given birth to complacency, and a hardening of heart. Joseph (Yah adds) is used here as a synonym for Israel and hints (remez) at the disregard shown for the fact that YHVH has added blessing to Israel. 7 Lachein Therefore, atah they will now yiglu go into captivity berosh at the head goliym of the exiles, vesar mirzach seruchiym and the feasting cry of those who stretch out (lounge) will depart. 7 Therefore, they will now go into captivity at the head of the exiles, and the feasting cry of those who stretch out (lounge) will depart. Those who have been guilty of the aforementioned oppression of the weak and vulnerable will be the first to go into exile. Just as they share in the guilt of selling Joseph into slavery so too they will be punished by being made slaves. The text is a type of Hebrew word play which places the roshiym (heads) of Israel at the rosh (head) of the line leading into captivity. This is an ironic twist on the “first shall be last”. Here the “first shall be last by being first”. 8 Nishba Adonay The Lord (Master) YHVH (Mercy) has sworn benafsho by His soul, neum YHVH (Mercy) Eloheiy the God/Judge tzevaot Who goes warring has declared: “Metaeiv anochiy I abhor et-ge’on the majesty of Yaakov (follower), ve’armenotayv and his palaces saneitiy I hate; vehisgartiy and I will deliver up iyr a city umeloh and all that is in it.” 8 The Lord YHVH has sworn by His soul, YHVH the God/Judge Who goes warring has declared: “I abhor the majesty of Yaakov, and his palaces I hate; and I will deliver up a city and all that is in it.” HaShem swears by Himself, His soul, character, essence, being, because there is none greater than He. He swears these things in mercy, which proceeds from His holiness. He swears as God and Judge, and as He Who goes warring to save His people from a fate worse than death, that is the second death (eternal punishment). To YHVH belongs all majesty, therefore, the majesty which Yaakov (Israel) has manufactured for herself He despises. The Hebrew text does not say “the city” as many wrongly translate but “a city”. Thus, for the purpose of disciplining His beloved children in order to return them to life everlasting, He will deliver up each and every city of Israel into the hands of the Assyrians, and subsequently into the hands of the Babylonians. 9 Vehayah And it will come to pass, im-yivateru asarah anashiym if ten men are left bevayit echad in one house, vametu they will die. 9 And it will come to pass, if ten men are left in one house, they will die. Those who are left of the northern kingdom, who are not taken into captivity, will die. 10 Unesa’o dodo umesarefo And a man’s uncle, will lift him up and burn him, lehotziy and bring out atzamiym bone substance min-habayit from the house, veamar and say la’asher beyarketeiy habayit to the one who is at the sides of the house, “ha’od imach Is anyone else with you?” veamar And that one will say, “Afes Zero, none.” Veamar Then he will answer, “Has Hold your tongue!” Kiy lo lehazkiyr besheim YHVH For the name of the Lord is not remembered. 10 And a man’s uncle, will lift him up and burn him, and bring out bone substance from the house, and say to the one who is at the sides of the house, “Is anyone else with you?” And that one will say, “None.” Then he will answer, “Hold your tongue!” For the name of YHVH the Lord is not remembered. The bodies of Israel’s dead are to be interred in order to await the physical resurrection and Yom haDin (the Day of Judgement: Day of the LORD). The burning of an Israeli body is an abhorrent violation, but it will be the only option for those who remain, because the dead and rotting corpses of Israel will be so prolific and the remnant so few that they will not be able to bury them, thus leaving burning as the only means of preventing the spread of diseases associated with corpses. This is why the “uncle” asks “is anyone else with you?” The answer is “No one”. There is no one to help. The Targum says “they have all perished”. “Then he will answer, “Hold your tongue!” For the name of YHVH the Lord is not remembered.” This is interpreted in a number of ways. Here are three possibilities: a.“Be silent, because while the one we are burying was alive he never called on the Name of YHVH.” b.“Why bother calling on the Name YHVH, He has brought this upon us, He has firmly established this.” c.“They say ‘Don’t bother crying out to the gods we thought would save us, they can’t save’. They say this because they have long since neglected to remember the One True God YHVH Who is able and willing to save those who repent and call on Him.” The Targum reads: "he shall say, remove (the dead), since while they lived they did not pray in the name of the Lord.'' 11 Kiy For hineih behold, now, pay attention YHVH (Mercy) the Lord metzaveh has commanded vehikah and will smite habayit hagadol the great house, resiysiym into fragments vehabayit hakaton and the little house beki’iym to rubble. 11 For behold, now, pay attention YHVH the Lord has commanded and will smite the great house into fragments and the little house to rubble. The judgement of God that will enact justice has been firmly established against the perpetual sin of the northern tribes. The great house can be understood to refer to the king of the northern tribes and the little house to the common people. It may also be a reference to two distinct houses of apostate worship in the north. Alternatively, if the Targum’s rendering is correct, it refers to the northern kingdom as the great house (having the majority of tribes) and the southern kingdom of Judah as being the little house (Judah & Benjamin). “he will smite the great kingdom with a mighty stroke, and the little kingdom with a weak stroke.” – Targum Yonatan (2nd Century C.E. Aramaic) 12 Hayrutzun basela susiym Do horses run on rocks? Im yacharush babekariym Or does one yoke them with oxen for ploughing? Kiy hafachtem lerosh mishpat Yet you have turned judgement into poison, uferiy and the fruit tzedakah of righteousness lela’anah into wormwood (bitterness), 12 Do horses run on rocks? Or does one yoke them with oxen for ploughing? Yet you have turned judgement into poison, and the fruit of righteousness into wormwood (bitterness), These are of course rhetorical questions. These examples expose the immoral practice of swapping good for evil and vice versa. Israel had made poison of her judicial practices and had polluted the fruit of the righteous with vile acts of debauchery. 13 Hasemeichiym lelo davar You who rejoice in Lodebar (no word, thing), haomeriym and say, “Halo vechazekeinu By our strength have we not lakachnu lanu taken Karnayim (horn, a town of the region of Bashan)?” 13 You who rejoice in Lodebar (nothing), and say, “By our strength have we not taken Karnayim?” Lo debar was a city southeast of the Kinneret (Galilee) in Gilead not far from Mahanaim, north of the Jabbok river (2 Samuel 9:4–5). Karnayim, also in the territory of Gilead, was directly east of the Kinneret (Galilee). It had been taken by Manasseh and was at the time a badge of honour reflecting their perceived strength. The meanings of the names of these two locations speaks of how God will turn Israel’s strength into weakness, just as they have sought to turn morality on its head. Lo Debar literally translates as “No thing (word)” and Karnayim “Horns (strength)”, the message being “There will be no strength in your words”, and “You will reap nothing from your strength!” 14 “Kiy For hin’niy behold, now, pay attention, I am going to meikiym raise up aleiychem upon you, beiyt Yisrael house of Israel,” neum declares YHVH (Mercy) the Lord Eloheiy God/Judge Hatzevaot the One Who goes warring, “Goy A nation velachatzu And they will oppress etchem you milevo from the entrance of Chamat (fortress, upper Syria) ad-nachal to the wadi (river bed) ha’aravah of the wilderness.” 14 “For behold, now, pay attention, I am going to raise up upon you, house of Israel,” declares YHVH the Lord God/Judge the One Who goes warring, “A nation, and they will oppress you from the entrance of Chamat to the wadi (river bed) of the wilderness.” This is prophetic of the Assyrians and subsequently the Babylonians. Yet again Mercy the Judge goes warring to save His children. He will do so through discipline, sending the invading armies through the entire land of Israel from Chamat (part of the northern border of the land (Numbers 34.1–9), all the way down to the desert stream bed in the south that borders the wilderness of Sinai. This links the coming exile to the ancient captivity of Egypt. It will be a return to bondage which reflects Israel’s turning away from God and His life giving instruction (Torah), and toward the bondage of idolatry, sin and death. However, there is hope of redemption ahead. Copyright 2022 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, 
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