News Letter 5850-045
10th day of the 11th month 5850 years after the creation of Adam
The 11th Month in the Fifth year of the Third Sabbatical Cycle
The Third Sabbatical Cycle of the 119th Jubilee Cycle
The Sabbatical Cycle of Earthquakes, Famines and Pestilence
January 31, 2015
Shabbat Shalom Brethren,
Shalom! In this week’s show, we discussed the math and chronology involved in properly calculating the Sabbatical and Jubilee Years! We discussed how the count of 7 COMPLETE Shabbats, to the DAY AFTER the 7th Shabbat (Leviticus 23:15-16) is a direct prophetic picture of the Sabbatical cycle! You are going to want to put on your thinking caps for this episode, but you will be thankful you did, as this unlocks more and more about Yehovah’s beautiful calendar and how it applies to us! Don’t be scared by the word MATH! This is a great discussion that you won’t want to miss!
Please feel free to email the show with questions or comments. If you do it live we will try to answer them on the show.
b Bet – the container of all Yehovah would impart.
b is the container of all a dreams for Israel. All of Yehovah’s dreams for Israel are contained in the plans of the b. Are you in or out? Do you want to be a part of the dreams and plans Yehovah has for you or do you not want to be a part of them? You get to choose. You always get to choose. Will you obey the rules of the House of Yehovah, the b of a. If you’re going to be in His b then you had better start keeping those rules now because those who are not keeping the house rules will not be in the House. The b of a.
Also known as the floor plan for the tent, floor plan of the house. b is the plan Yehovah designed for us.
Take some time this Sabbath and clear your mind and just consider the immensity of the dreams Yehovah has for us. He had them and we ruined those dreams by not obeying.
Consider the shape of the b and how it is the same shape of the galaxy in which we dwell. What are His dreams for us in this expanding Milky Way Galaxy? How large are His dreams for us? We have no idea what He has planned for us if and when we begin to obey and keep the House Rules. ba
nb is interpreted as the Son. It is much more than that. It is the bone, the structure of the house. The ta is Yehovah. The Aleph Tav is Yehovah. His plans are found in the Bet the b. The house of Yehovah is the ba and the structure or backbone that gives it the form is the son the bet nun nb.
Gen 17:1 And when Abram was ninety-nine years old, Jehovah appeared to Abram and said to him, I am the Almighty God! Walk before Me and be perfect.
Walk before me and be perfect. What the actual meaning of this verse is:
Look at the empty space inside you. I, Yehovah, am the one who will fill that empty space.
If you walk according to the way Yehovah said to walk, it will result in you’re being filled up.
Many people turn to alcohol or food or sex or drugs or many other addictions to fill that empty space, not knowing that Yehovah is the one who will fill your empty space with His things.
We have had so many people write us notes about how much they are learning and liking the Aleph Tav series we all have just begun. I am pleased. But to know we have ruined Yehovah’s dreams for us is very heart wrenching. We must learn to keep the rules in order to be His House.
Gen 1:1 In the beginning God created the heavens and the earth. 2 And the earth was without form and empty. And darkness was on the face of the deep. And the Spirit of God moved on the face of the waters. 3 And God said, Let there be light. And there was light. 4 And God saw the light that it was good. And God divided between the light and the darkness. 5 And God called the light, Day. And He called the darkness, Night. And the evening and the morning were the first day.
Jeff Benner Paleo Hebrew
Several variations were used for the original pictograph including b and b. Each of these pictographs are representative of a house or tent. The pictograph is chosen as it best represents the nomadic tents of the Hebrews. The tent was divided into two sections, men’s and women’s, with the entrance at the front of the tent in the men’s section and an entrance from the men’s to the women’s section.
The Hebrew word (bet) b means house or tent as well as family. A common designation for a family is to identify the “house” of the family patriarch such as in “The house of Jacob”.
As you read this ponder the fact that Yehovah is the one at the Door. In fact Yehovah is the Door, the Dalet, the d. Consider also the teaching we are about share about the meaning of crossing the threshold of the door.
You, Israel are the bride to be and you are to be inside the Tent. The only way for others to get to you is for them to first go through Yehovah at the door, d.
I would also like to introduce you to Jeff’s monthly magazine in which he explains a verse and words and their meanings. You can see back issues at this link and you can subscribe to it as well.
Phi was apparently discerned as fact by ancient observation and calculations. I’ve read that Phi can be found in the geometry of the Great Pyramids, ancient Greek architecture, the works of Leonardo Da Vinci, Georges Seurat, and other artists, and in the basic three dimensional geometry of reality. Nature offers up clues to its structure and order that only need be observed to be understood.
Like (Pi) and e, Phi is an irrational number with interesting relationships with the fabric of reality. But unlike Pi, Phi is embedded in the geometry of life and the universe.
Phi was found to be so pleasing that it was deemed an eternal, natural law which is reflected in the use of the term “golden” to describe the number with universal reverence. The Golden Mean, the Golden Ratio, the Golden Section (Rectangle), and the Golden Spiral embody Phi in the visual and natural world.
The Golden Spiral step-by-step
I’ll explain some functional aspects of Phi using the following standard graphic example. You’ll have to research the Divine and Golden attributes on math, religion, or philosophy in the library or internet. You can read all about Phi starting with the links at the bottom of this page.
The ratio of Phi is 1:1.618. A rectangle with an aspect ratio of 1:1.618 is of Divine Proportions and is called a Golden Rectangle.
Add another Golden Rectangle within the first at a 90 degree rotation and you start an interesting process.
Continue nesting Golden Rectangles within each other in diminishing sizes at 90 degree rotations until things get small.
Important points of intersection are indicated in each Golden Rectangle and the first arc is plotted.
By connecting the nesting points with the arcs of 1/4 of a circle, sized to fit; you end up with a Golden Spiral.
From the depths of Galaxy M51 to the Nautilus shells on the shore, matter naturally unfolds according to Phi.
In last weeks News letter we spoke of how Phi was the formula to know the shape of the Galaxy, as well as a wave. We showed you also how Noah’s Ark was made using this same formula.
Are you starting to see the plans Yehovah had for us?
We have been talking this week about the b and it is Yehovah’s house and we are being invited to come into it. But we must pass by the a Yehovah in the men’s sections before we can get to the women’s section. And we cannot just pass by Yehovah. He must carry His bride through the door, the d. Have you ever considered the importance of the Bride being carried over the threshold of the door into the home?
Once we are in, then Yehovah is our protector at the door of our home.
This week as I researched this letter b I was once again taken to
The Threshold Covenant
We are going to look at the notes of Mark Biltz on this subject but lets look and ponder some other things about the entrance to the Tent, to the b to the b as Jeff Benner writes it and to the b as it is written in the modern form. Here are some notes from Rico Cortes’ teaching on this same subject.
Exo 12:21 Then Moses called for all the elders of Israel and said to them, Draw out and take a lamb for yourselves according to your families, and kill the passover. 22 And you shall take a bunch of hyssop and dip in the blood in the bowl, and strike the lintel and the doorposts with the blood in the bowl. And none of you shall go out of the door of his house until the morning. 23 For Jehovah will pass through to strike the Egyptians. And when He sees the blood upon the lintel, and on the two side posts, Jehovah will pass over the door, and will not allow the destroyer to come into your houses to strike you. 24 And you shall observe this thing for a law to you and to your sons forever. 25 And it shall be, when you have come to the land which Jehovah will give you, according as He has promised, that you shall keep this service. 26 And it will be, when your sons shall say to you, What is this service to you? 27 Then you shall say, It is the sacrifice of Jehovah’s passover, who passed over the houses of the sons of Israel in Egypt, when He struck the Egyptians and delivered our houses. And the people bowed and worshiped.
Look again at verse 23 above. Notice that Yehovah passed over the door of the houses of the Israelites. Traditionally we have been taught that He passed over the houses of the Israelites. This is true and Scripture says this, but it is more of a generality where verse 23 gives you specifics of how Yehovah passed over their houses. What does this mean?
1 Now Samson went to Gaza and saw a harlot there, and went in to her. 2 When it was told to the Gazites, saying, “Samson has come here,” they surrounded the place and lay in wait for him all night at the gate of the city. And they kept silent all night, saying, “Let us wait until the morning light, then we will kill him.” 3 Now Samson lay until midnight, and at midnight he arose and took hold of the doors of the city gate and the two posts and pulled them up along with the bars; then he put them on his shoulders and carried them up to the top of the mountain which is opposite Hebron.
Now, why did the Gazites not kill Samson when he was carrying the city gates? It would have been the perfect opportunity to kill him because he was busy carrying the city gates. It was because they understood Threshold Covenant. As long as Samson was inside the city gates, they were under obligation to protect him with their life. Once morning came and he passed over the threshold, he was fair game. So what does Samson do? He moves the threshold and expands the city limits to the top of a mountain. Samson understood Threshold Covenant.
1 “Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber.
9 I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture.
Yeshua is the door. When we cross over Threshold, we enter into covenant with Yehovah.
Threshold Covenant Pt. 1
Threshold Covenant Pt. 2
Threshold Covenant Pt. 3
The Threshold Covenant The Covenant of the Door Book Online: “The Threshold Covenant” by H. Clay Trumbull
Syria & Egypt = When a newcomer arrives the blood of a slaughtered animal is shed upon the threshold of that home. In this way, when the newcomer crosses over the threshold they are adopted into that family.
Liberia, West Africa = Common custom among the tribes is to kill a fowl and sprinkle blood upon the threshold upon the arrival of strangers. Russia = An honored guest is received with bread and salt after he or she crosses the threshold. A man always crosses himself upon stepping over the threshold and sitting upon the threshold is forbidden.
Finland = In Finland, homes are built with very high sills or thresholds. This is to make sure that one steps over not on the threshold.
Alaska = It is considered an evil omen for the dead to be carried over the threshold. Therefore, when someone dies their body is carried out through a hole in the rear wall. Although the dead aren’t allowed to be carried over the threshold, they are often buried under it, as certain churches throughout Europe have done in honor of certain people.
Arabia = To step on the threshold rather than over it is to show contempt for the host and is extremely bad etiquette. The threshold is often revered as sacred. In Arabia it is common to say „Bismillah?, which means “In the name of allah.” upon crossing the threshold of a home.
Robbers = When you cross the threshold of a home, you imply covenant with those who live within that home. Entering the house any other way brands you as a thief.
Joh 10:1 Truly, truly, I say to you, He who does not enter into the sheepfold by the door, but going up by another way, that one is a thief and a robber. 2 But he who enters in by the door is the shepherd of the sheep. 3 The doorkeeper opens to him, and the sheep hear his voice, and he calls his own sheep by name and leads them out.
Ancient way of Covenant Marriages in Abyssinia are commonly held at the doorway of the church. The wedding covenant is made at the threshold altar. African Americans have a custom of “jumping the broom” to seal the wedding covenant. The broom creates a make-shift threshold and jumping it symbolizes the new couple entering into a new life together. This custom was revived during slavery when the right to marriage was taken away from African Americans.
(Zephaniah 1:9) To cross over a threshold and not hold to the highest laws of hospitality is to subject yourself to Yahweh’s wrath.
Zep 1:9 And I will punish all those who leap on the threshold in that day, who fill their masters’ houses with violence and deceit.
The Threshold & The Cornerstone
Eph 2:19 Now therefore you are no longer strangers and foreigners, but fellow citizens with the saints, and of the household of God, 20 and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone,
Favor & Forgiveness At The Altar The altar is usually the centerpiece for worship. Appeals for forgiveness and protection are often sought at the altar. In India, there is an ancient tradition that if one wishes to obtain justice from another they would sit at the door of the person?s house who wronged him and not move until he or she starved to death. If the repentant one died, his or her blood would cry out against the one who wronged him. In the Old Covenant we often read of people “grabbing hold to the horns of the altar” for protection.
Exo 32:26 then Moses stood in the gate of the camp and said, Who is on Jehovah’s side? Come to me. And all the sons of Levi gathered themselves to him.
Jdg 19:26 And the woman came, in the dawning of the day, and fell down at the door of the man’s house where her lord was, until it was light. 27 And her lord rose up in the morning and opened the doors of the house and went out to go his way. And behold, the woman, his concubine, had fallen down at the door of the house, and her hands were upon the threshold.
Sacred Ground & Boundary Lines
Ancient belief dictates that a private landmark was a sacred boundary and was a threshold altar for its possessor. To remove or destroy a boundary line is to insult the owner and the deity in whose name it was set up. This is why Scripture commands that we not remove our neighbors landmark.
De 19:14 You shall not remove your neighbor’s landmark, which they of old time have set, in your inheritance which you shall inherit, in the land that Yahweh your God gives you to possess it.
De 27:17 Cursed be he who removes his neighbor’s landmark. All the people shall say, Amen. Job 24:2 There are people who remove the landmarks. They violently take away flocks, and feed them. Pr 22:28 Don’t move the ancient boundary stone, which your fathers have set up.
Laban & Yacob
Genesis 31: 44 Now come, let us make a covenant, you and I; and let it be for a witness between me and you.” 45 Jacob took a stone, and set it up for a pillar. 46 Jacob said to his relatives, “Gather stones.” They took stones, and made a heap. They ate there by the heap. 47 Laban called it Jegar Sahadutha, but Jacob called it Galeed. 48 Laban said, “This heap is witness between me and you this day.” Therefore it was named Galeed
Exodus 19: 12 You shall set bounds to the people round about, saying, ‘Be careful that you don’t go up onto the mountain, or touch its border. Whoever touches the mountain shall be surely put to death.
Exodus 24: 1 ¶ And he said unto Moses, Come up unto YHVH, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. 2 And Moses alone shall come near YHVH: but they shall not come nigh; neither shall the people go up with him.
Genesis 15:18 In that day Yahweh made a covenant with Abram, saying, “To your seed I have given this land, from the river of Egypt to the great river, the river Euphrates:
Isaiah 19: 19 In that day, there will be an altar to Yahweh in the midst of the land of Egypt, and a pillar to Yahweh at its border.
THEN YESHUA SAID, “I AM THE WAY, THE TRUTH AND & THE LIFE”
John 10: 7 Then said Yeshua unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8 All that ever came before me are thieves and robbers: but the sheep did not hear them. 9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
“Isaiah 50:10 Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God.”
Matt. 7:14 “Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.”
“2 Ne. 9:41 The keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name.”
Dedication of Aaron and His Sons
Exodus 29: 11 And thou shalt kill the bullock before YHVH, by the door of the tabernacle of the congregation. 12 And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar.
Exodus 29:32 And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation.
Exodus 33: 8 And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle. 9 And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and YHVH talked with Moses. 10 And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door.
Exodus 21:6 Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.
Ex 12:7 And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it.
Ex 12:23 For YHVH will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, YHVH will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.
Ex 12:22 And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning.
Cup, Bason, Door, Threshold
Search for 05592 in KJV from 5605, in its original sense of containing; a vestibule (as a limit); also a dish (for holding blood or Po caph, saf wine):–bason, bowl, cup, door (post), gate, post, threshold.
(Zephaniah 1:9) To cross over a threshold and not hold to the highest laws of hospitality is to subject yourself to Yahweh?s wrath. “And I shall punish on that day all who leap over the threshold, who fill their master’s house with violence and deceit.”
Jerusalem the Threshold of Heaven
Zec 12:2 Behold, I will make Jerusalem a cup (Threshold) of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem.
Hebrews 10: 26 For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
28 He that despised Moses’ law died without mercy under two or three witnesses: 29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
Revelation 3: 19 As many as I love, I rebuke and chasten: be zealous therefore, and repent. 20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.
Jeremiah 31:31 Behold, the days come, saith YHVH, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith YHVH:
Deu 6:6 And these words, which I command thee this day, shall be in thine heart: 7 And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 8 And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. 9 And thou shalt write them upon the posts of thy house, and on thy gates. YHVH replaced the inscriptions of other deities on our door posts with His inscription which is the commandments.
Posts H4201 ???? ???? m e zuzâhme zuzâh mez-oo-zaw’, mez-oo-zaw’ From the same as H2123; a door post (as prominent): – (door, side) post. Gates H8179 ?? sha?ar shah’-ar
Triennial Torah Reading
We continue this weekend with our regular Triennial Torah reading which can be found at? https://sightedmoon.com/sightedmoon_2015/files/TriennialCycleBeginningAviv.pdf
31/01/2015 Ex 27 Isaiah 43-45 Ps 147 John 16-17
The Tabernacle: More Detail in Design (Exodus 26-27)
The word tabernacle comes from a Latin word meaning “tent.” The Hebrew word translated tabernacle literally means “dwelling place.” It may refer to either just the tent-or to the tent with the surrounding courtyard. In any case, the sense of being portable and temporary is obvious. And this sense of God having a temporary dwelling will continue all the way up to Solomon’s time, when the tabernacle is replaced by the temple, a more fixed structure. This later event is seen by many as a foreshadowing of the Kingdom of God-when Christ takes up permanent residence on earth. The time of the tabernacle is thus seen as God inhabiting His people in the fleshly tent of our temporary bodies (compare 2 Corinthians 5:1-4).
In Exodus 26 and 27, we again read of the intricate designing of the Master Builder Himself. Only the finest materials available were used in construction of the tabernacle and its contents. Acacia wood was a light, strong and beautiful wood-durable and resistant to insects and disease-that grew in this region. God was very specific in His instructions for the building of the tabernacle. His instruction to be very precise in following the detailed building plan was repeated. He is the same when it comes to His righteous laws. Mankind is not to add to His laws or take away from them (Deuteronomy 4:1-2; Revelation 22:18-19). Whenever God designs and builds anything, He does so according to a careful advance plan. His creation is not the result of some massive random cosmic explosion with colliding planetoids later accidentally forming a globular mass right where the earth needed to be in the solar system to make it advantageous for human life. Could you imagine reading the words, “In the beginning, God said, ‘OOPS'”?
When reading these chapters, take time to appreciate the fine detail of our Creator’s perfect craftsmanship. And consider the lesson in Luke 16:10 to see how God judges our character: “He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much.”
Israel’s Redeemer (Isaiah 43:1-44:5)
This section of Isaiah beautifully shows how merciful and loving, even warmly affectionate, our great God is.
We left off in chapter 42 with Israel’s obstinate refusal to obey God. “But now,” says God in Isaiah 43:1, “…Fear not, for I have redeemed you.” God emphasizes that He is the One who created and formed Israel (verses 1, 7, 15, 21; 44:2, 21). He will help them and deliver them, even though they have not relied on Him (43:22). While God declared Himself Israel’s “Redeemer” in Isaiah 41:14, it is in chapters 43 and 44 that this concept is discussed in detail. And the theme is revisited frequently throughout the remainder of the book.
God will demand the release of His people, just as He demanded it from Pharaoh in ancient Egypt (43:6). He will sacrifice other peoples for the sake of His people, particularly the Babylonians (verses 4, 14), just as He did with ancient Egypt (verse 3). Of course, God gave the ultimate sacrifice in the person of Yeshua—for not only Israel but for all people.
God’s judgment on other nations in the course of redeeming His people applied in small measure to the fall of ancient Babylon, which allowed the return of a small portion of the Jewish captives to the Holy Land soon after. But there were no great and awesome visible miracles accompanying the ancient return of the exiles as those described in this chapter. Thus, the prophecy is primarily for the last days.
In Isaiah 11, God explained that He would bring His people back from modern Assyria and Egypt (verse 11). This, He said, would necessitate drying up the Euphrates River for the northern captives and drying up the Red Sea (as in Israel’s ancient Exodus) for those returning from Egypt (verse 15). And in chapter 43 we again find mention of this deliverance through these waters (verses 2, 16).
Israel is to serve as witness to the fact that God alone is Savior (verses 10-13). Incidentally, it should be mentioned that some use verse 10—”Before Me there was no God formed, nor shall there be after Me”—in an attempt to disprove Christ’s divinity and to show that there will be no other future divine members of the God family. However, it should be recognized that the word “God” in the verse is Elohim—a name that itself denotes a plurality in the Godhead . Furthermore, of course no God could be formed before or after God—for there is no such time as before or after God, who is eternal.
Continuing on, God’s end-time deliverance of Israel in the second Exodus will be so great that the ancient deliverance in the first Exodus from Egypt will be little thought of (verse 18; compare Jeremiah 16:14-15). God will create the miraculous highway of return in the desert, a route provided for with a lush environment from new springs and rivers (Isaiah 43:19-21). This represents a spiritual reality as well. God will direct the footsteps of His people back to Him spiritually. And this will be accomplished through waters in the desert—representative, as explained in 44:3, of the pouring out of God’s Spirit. Indeed, Yeshua mentions “rivers of living water” in reference to the Holy Spirit (John 7:37-39).
Sadly, in the meantime, Israel is still given over to unfaithfulness and disobedience—failing even to call on the true God in time of trial. In listing the Israelites’ problems, it is stated in Isaiah 43:27 that their “first father sinned.” This might be a reference to Jacob, as his name is used in this passage (verses 22, 28). However, Jacob is an example of repentance and it therefore seems odd that he would be meant here. Perhaps the phrase denotes the father of all mankind, Adam, or even the reigning monarch or other national leader (compare 1 Samuel 24:11; 2 Chronicles 29:11). “Mediators” and “princes of the sanctuary” in verses 27-28 refer to the religious leaders. Until Israel repents, the entire nation is given over to punishment—indeed, “the curse,” which they have brought on themselves (verse 28; compare Deuteronomy 27:11-26; 28:15-68).
But Israel will yet be the model nation God intended it to be—a right example for the other nations to follow. In chapter 44, God again refers to Israel as “My servant” and “chosen” (verses 1-2)—and even “Jeshurun” (verse 2), a poetic name for Israel meaning “Upright One” (see Deuteronomy 32:15), symbolizing a cleansed and purified people. The people are brought back to God through His granting them repentance and then pouring out His Spirit on them (verse 3). Willow trees, in verse 4, need a great deal of water to be sustained. Just so, God will sustain His people spiritually through a great and steady supply of the Holy Spirit.
No longer will the name of Israel and worship of the Eternal be a reproach as it was in captivity. Indeed, the people will proudly bear the names of Israel and of God (verse 5).
Prophecy of Cyrus—Past and Future Fulfillment (Isaiah 44:24-45:13)
Here we see one of the main reasons that skeptics want to divide the book of Isaiah, claiming that this part could not have been written by Isaiah the prophet—the amazingly accurate prophecy of Cyrus. As with the future Jewish king Josiah (1 Kings 13:2; 2 Kings 23:15-20), here is an instance of someone whose name and deeds are recorded by God long before his birth. Cyrus was the first ruler of the Persian Empire. He was destined to bring down Babylon in 539 B.C. and would issue the decree allowing the Jews to return to Jerusalem (Daniel 1:21; Ezra 1:1-4). The temple and Jerusalem had not yet been destroyed, so this prophecy must have seemed strange indeed (compare Isaiah 44:28).
Herodotus, the fifth-century-B.C. Greek historian, recounts a story of Cyrus’ birth and youth—which is here summarized. Asytages, son of Cyaxeres, the king of the Medes, had a daughter named Mandane, whom he gave in marriage to a Persian noble. Astyages had a dream that this daughter would have a child who would rule in his place, taking over not only his kingdom but all of Asia as well. Astyages feared the prospect of being replaced. So when Mandane had her first child, a son, Astyages ordered one of his servants, Harpagus, to have the child killed. Yet Harpagus didn’t want to commit such a vile act himself and therefore entrusted it to a herdsman named Mitradates. But Mitradates, on discovering that his own child had just been stillborn, decided to rear Mandane’s son as his own.
Later, when the boy was around 10, his true identity became known. The boy’s grandfather, Astyages the Median king, was infuriated. He had Harpagus punished by having the man’s own son killed and then revoltingly served to him at a royal dinner—after which Harpagus secretly vowed revenge. But the king made no move against the boy, who was now recognized as a Persian noble. Later, in 558 B.C., this boy, Cyrus, became a king among the Persians, yet still subject to Astyages’ Median rule. Harpagus encouraged Cyrus to overthrow Astyages. Eventually persuaded, Cyrus launched a coup and led his growing forces to victory. By about 548 B.C. he ruled all of Persia and Media. And in 539 he conquered Babylon, so that the Medo-Persian Empire succeeded the Babylonian Empire. And Cyrus then issued his proclamation freeing the Jews to rebuild the temple, just as God foretold. Perhaps the above story of Cyrus’ close brush with death soon after his birth, if true, represents an attempt by Satan to thwart God’s specific prophecy from being fulfilled. Yet Almighty God will not be thwarted.
Indeed, Cyrus himself worshiped pagan gods. Yet God was still able to use him to fulfill His will. This demonstrates God’s power. Proverbs 21:1 states it well: “The king’s heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes.”
In Isaiah 45:1, God explains how Cyrus would be able to conquer by way of the “double doors” (the “two leaved gates” of the King James Version). This is a reference to the surprising way that Cyrus was able to invade the seemingly impregnable city of Babylon. Indeed, when the armies of Cyrus encamped around the gargantuan city, the Babylonians, looking down from towering walls, merely laughed. They were certain they could hold out against any siege for many years. But Cyrus’ men carried out a remarkable action. The Euphrates River flowed into Babylon through massive gates. So Cyrus had his men divert most of the river by removing ancient dykes that kept it in its course (referred to in 44:27). He also managed to get a spy into the city, who had the inner gates along the river unlocked. Then, in the predawn hours, under cover of darkness, Persian forces waded into the city though the mostly drained riverbed. Before sunrise, the great city of Babylon was conquered—and all according to prophecy.
It is interesting to consider that in the end-time, the Euphrates River will be dried up “so that the way of the kings from the east might be prepared” (Revelation 16:12). As mentioned in the highlights for Isaiah 21, it is likely that the Medes and Persians of the end time (along with other eastern forces) will be instrumental in inflicting a measure of terrible defeat on end-time Babylon prior to the return of Yeshua. Furthermore, Christ will smite the Euphrates in leading the exiles of Israel back to the Promised Land (Isaiah 11:15)—to utterly supplant end-time Babylon’s leaders, who will previously have been headquartered in Jerusalem.
Finally, we should consider the picture of Cyrus as a type of Israel’s ultimate Redeemer—the Messiah. Indeed, Cyrus is called Mashiach (Messiah or “Anointed”) in 45:1. The Hebrew for Cyrus here is Koresh. The meaning of the name is debated. In Hebrew this would appear to mean something like “Possess the Furnace.” We can certainly see a tie in to the coming of the Lord as a “consuming fire” (Hebrews 12:29; compare 2 Thessalonians 2:8). In Persian the name is Koorush or Korrush. (Cyrus is the Greek form.) The name in Persian is said to mean “sun” or “throne”—although this is disputed. Interestingly, Yeshua is called the “Sun of Righteousness” (Malachi 4:2), in the same context where it is mentioned that “the day is coming, burning like an oven”—that is, like a furnace (verse 1). And of course, Yeshua is to inherit the throne of the earth.
As Cyrus conquered and succeeded ancient Babylon, so will Yeshua conquer and succeed end-time Babylon—yet in a much greater way. Some might see Koresh in Isaiah 44 and 45 as exclusively applying to Christ. Others might view it as exclusively applying to Cyrus. Yet clearly, both deliverances—anciently through Cyrus and in the future through Yeshua—are pictured in this section. It is a miraculous witness to Cyrus himself that God calls him by name (45:3), and this is despite the fact that he has not known God (verse 4). Clearly, this does not refer to Christ. (Interestingly, Josephus relates in his Antiquities of the Jews, Book 11, chapter 1, how Cyrus read and was motivated by Isaiah’s prophecies about him.) On the other hand, the statements about righteousness being rained from the skies and salvation being brought forth from the earth (verse 8)—that is, the spiritual conversion of Israel and then the world through the pouring out of the Holy Spirit as well as apparently the resurrection of the righteous dead from their graves—is certainly not a reference to the deliverance of Cyrus. Rather, it describes the return of the ultimate Savior.
Some use verse 7 as it is rendered in the King James Version—”I make peace, and create evil”—to argue that God is the author of evil. However, the New King James better renders this last word as “calamity.” God certainly brings calamity on the disobedient. Evil, on the other hand, is any violation of His will. He therefore did not create evil. Again, “calamity” makes much more sense here. So should we then think that every single calamity is from God? Not at all. Frankly, Satan is responsible for much of the evil and calamity that exists in the world. And, tragically, people bring evil or calamity on themselves as a result of unwise personal choices and sin. Further, many people suffer as a result of decisions and actions that others make—such as children who suffer abuse from adults. (For more information on this subject, request or download our free booklet Why Does God Allow Suffering?)
So what’s the point of the verse in question? One of the fundamental rules of Bible study is to read a difficult-to-understand verse in its context. As explained above, in this section of Isaiah, God is confronting Israel about its corruption with idolatry, pointing out repeatedly how hollow its idolatry is in contrast with who and what He is. That’s what He’s essentially saying in Isaiah 45:7.
Pick up the context in verse 6: “That there is none besides Me. I am the Lord, and there is no other.” Now, continue on into verse 7: “I form the light and create darkness.” The same thought continues in the following phrase: “I make peace and create calamity.” Notice the contrast in both cases. God is basically saying: “I can make it light or dark. I can give peace and prosperity or I can bring calamity.” In other words, “I can do everything in contrast to your idols, which are incapable of anything.” Again, remember the context. God repeatedly says, “I am God; there’s nobody like Me.”
Finally, God shows His dominion over the creation in general and mankind in particular by picturing Himself as a potter working with clay. Unlike worthless idols, He controls the universe and directs the destiny of man. Yet, it should be noted, He still gives us all free will.
Verse 13 was fulfilled in part when Cyrus freed the Jewish captives, allowing them the choice to return to their homeland, and even issued a proclamation that the temple in Jerusalem should be rebuilt (2 Chronicles 36:22-23; Ezra 1:1-4). This decree allowed for the city of Jerusalem to be rebuilt as well—but a major effort to rebuild the city was not made until Nehemiah’s later initiative, allowed and aided by King Artaxerxes (who was the son of Xerxes and stepson of Esther, Nehemiah 1-2). Of course, a much greater fulfillment of this prophecy will be when Yeshua—of whom Cyrus was only a type—frees the exiles of the last days and rebuilds Jerusalem as the wondrous capital of the world.
Praise to God for His providential care and Word (Psalms 147)
Psalm 147, the second of the final five Hallelujah Psalms, praises the Almighty Creator and Provider for His special devotion to His chosen nation, thanking Him for gathering Israel’s exiles to Jerusalem, blessing them with peace and abundance and teaching them His statutes and judgments. The Greek Septuagint translation of the Hebrew Bible divides the composition into two separate psalms (verses 1-11, 12-20). However, besides the unity maintained in the Hebrew text tradition and the cohesiveness of the subject matter, it has been argued that there is “a good defense for the unity [of the work] by a careful analysis of the structural components, repetition, and parallelism” ( Expositor’s Bible Commentary, introductory note on Psalm 147).
Thanking God in a psalm for the gathering of Israel’s outcasts (verse 2) would seem to suggest some actual experience of this as a present reality when the song was composed. The return of exiles here is paired with the “building up” of Jerusalem (see same verse), which probably refers to increasing population in addition to the restoration of buildings and institutions. Many commentators believe this psalm was composed following the return of the Jewish exiles from captivity in Babylon, which seems a reasonable conclusion. A number try to further pin down the setting, believing that the reference to Jerusalem’s gates being strengthened in verse 13 hints at the work of Nehemiah in rebuilding the city walls and gates. Some even suggest that this psalm was the one sung at the dedication of the rebuilt walls (see Nehemiah 12:27-43). There is, however, no way to know this, especially as God’s strengthening of Zion’s gates may be a figurative expression of His protection.
Even with a historical context for Psalm 147, the return of Israel’s outcasts should not be limited to the small Jewish return from ancient Babylon . Rather verse 2 is evidently meant in an ongoing sense. As time went on, God would further build up Jerusalem and gather the exiles-including those not only of Judah but of all Israel. As we know from other passages, this would happen in stages. Outcasts of Israel would first return to God in a spiritual sense-the forerunners in this return forming spiritual Zion or Jerusalem. Romans 11 explains that the Israelites were broken off from God’s covenant nation for disobedience, yet they would be grafted back in, in a spiritual return, through repentance-along with gentiles who would also become part of Israel spiritually. As also explained in that chapter, those returning are the elect according to grace. And this is a forerunner of a greater return of all Israel in the future-that return being both spiritual and geographic-as shown in numerous prophecies. There is no way to know whether the psalmist himself understood all this-but God, who inspired the psalm, certainly did.
The future gathering of all Israel to the Promised Land will occur when Yeshua returns in power and glory: “For the LORD shall build up Zion; He shall appear in His glory. He shall regard the prayer of the destitute, and shall not despise their prayer. This will be written for the generation to come, that a people yet to be created may praise the LORD” (Psalm 102:16-18). Psalm 147:3 speaks similarly of God healing the brokenhearted and binding up their wounds-God’s most important rebuilding work being within the human heart. In an ultimate sense these words apply to the wonderful time of God’s intervention to come. Yet there was a vital measure of application for the returned exiles at the time of the song’s composition-and so it is with us today. Indeed, this was part of the mission of the Messiah (Isaiah 61:1-2), and Yeshua has already embarked on this mission (Luke 4:16-21) as He establishes His covenant with a covenant people.
The psalm then abruptly turns to the matter of just who is doing this great work. It is the same One who made the vast universe and who also takes care of it (Psalm 147:4-9). Verses 4-6 are evidently taken in part from Isaiah 40, which mentions God counting the stars and calling them all by name (verse 26), as well as His understanding being unsearchable (verse 28) and His giving power to the weak who wait on Him (verses 29-31). As noted in the Bible Reading Program comments on Isaiah 40:26, the concept of God counting and naming all the stars is staggering beyond comprehension. For given that there are at least a hundred billion galaxies of a hundred billion stars each, naming each star at a rate of one per second would take more than 21,000 times the 15-billion-year age that scientists claim for the universe. “Great [ indeed ] is our Lord, and mighty in power; His understanding is infinite” (Psalm 147:5).
Thus He certainly knows how to care for those in need and render judgment on those who defy Him (compare verse 6). This contrast of verse 6-lifting the humble (tying back to verse 3) and casting down the wicked-parallels statements in the previous two psalms (145:14-20; 146:7-9).
Psalm 147:7-9 calls for thanks to God for not only His creation but for causing life to flourish through His care and provision. Giving food to the animals (verse 9a) recalls God providing for all living things in Psalm 145:15-16. The imagery of feeding the crying young ravens (147:9b) is drawn from God’s own words in Job 38:41. As the Bible Reading Program commented on that verse, Job was to understand that God’s point was about more than animals. Rather, as Yeshua said to human beings about God providing for the birds, “Are you not of more value than they?” (Matthew 6:26).
The next verse, Psalm 147:10, should not be taken to mean that God doesn’t enjoy horses and their powerful strength or that he is unhappy with His creation of human legs. Rather, these things are elements in which people placed undue trust-horses and the strength and endurance of men’s legs being military assets. Consider Psalm 33:16-17: “No king is saved by the multitude of an army; a mighty man is not delivered by great strength. A horse is a vain hope for safety; neither shall it deliver any by its great strength.” There is only one reliable source of deliverance: “Some trust in chariots, and some in horses; but we will remember the name of the LORD our God” (20:7). The point of Psalm 147:10-11 is that God is not looking for powerful people or armies to prop Him up. He doesn’t need that at all. Instead, He wants humble people who realize their need for Him -who properly fear Him and rely on His hesed, His mercy or loving devotion.
For the exiles who returned from ancient Babylon this was a sorely needed message. They were weak militarily and beset by neighboring enemies. God says essentially: “Look, you don’t need to be some elite fighting force to be My people. You just look to Me, and I’ll take care of whatever needs to be taken care of.” We see this in the next verses, where the people of Jerusalem are told to praise God -for He has strengthened their gates, He has blessed their children, He gives them peace on their borders and He abundantly provides them with the best crops (147:12-14).
Verses 15-18 illustrate again God’s rule over nature, the imagery in this case being one of winter weather. Stress is put on the elements of creation being immediately responsive to God’s commands (verses 15, 18)-a pattern that should be followed by God’s people, as implied in verses 19-20. There are perhaps other spiritual lessons here as well. It is hard to bear the bitter cold (verse 17). But in God’s time, seasonally, warm breezes come, the cold is broken, ice accumulation melts and water flows (verse 18)-again demonstrating God’s providence, and this on His time schedule. This is something to consider when times are hard. Know that there’s a point to it and that circumstances will ultimately vastly improve, culminating in refreshment and fulfillment.
Finally, far more important than the physical help and sustenance God has given to Israel is the blessing of His instructions-the code of conduct laid out in His Word. The words in verses 19-20 (coupled with the last verse of the next song, 148:14) echo those of Moses in Deuteronomy 4:7-8: “For what great nation is there that has God so near to it, as the LORD our God is to us, for whatever reason we may call upon Him? And what great nation is there that has such statutes and righteous judgments as are in all this law which I set before you this day?” God has not blessed any other nation in this way. In fact, for other nations to participate in this exclusive relationship, they must become part of Israel in a spiritual sense.
Of course, just understanding God’s laws is not enough. We must, as the natural realm, obey the commands God gives if they are to do us any good. Yet in our case He has given us the choice of whether to obey Him or not. Rejection of God’s commands excludes a person from God’s chosen covenant nation. Thus, for the returning outcasts, true return to God resulting in His healing and help requires embracing God’s laws and living by them. The same applies to us.[/vc_column_text][ultimate_spacer height=”20″][/vc_column][/vc_row][vc_row][vc_column width=”1/1″][vc_column_text]
Yeshua continues with His taught ones right before His betrayal that night. He is warning them on what they are to expect from others and to be treated by others. He does not want them to stumble or lose faith. Here our Messiah also gives us the promise of the Helper to be sent to us. The Spirit of Elohim who is to prove the world wrong concerning sin and righteousness and also concerning judgment – because the ruler of this world is judged.
The Spirit of Truth will guide us into all truth and He will speak to us whatever He hears from our Messiah and Yehovah has given all to Yeshua. Yeshua goes on to explain to them concerning the grief they are about to endure but promises them eternal joy directly following. This joy no one shall be able to take away.
In the next verses, Yeshua tells them plainly that when He goes away, and returns to the Father (where He came from), that He will no longer refer to Himself in any way. Why? He is telling them that He and the Father are One. He is Yehovah.
Footnote from the Scriptures on John 17:
In this High Priestly prayer of Yahusha, He repeatedly emphasizes the Name and the Word of YHWH – see also Tehillim 138:2. He also pleads for unity among His taught ones, His flock. Yahusha is the embodiment of the Word, and of the Truth, and the Word is the truth. Elohim sets us apart if we read the Word the Truth, and do it.
Although the religious leaders were avoiding the Father’s Name, because of a man-made tradition, Yahusha was making it known. He is again making it known in our day!