{"id":1114,"date":"2018-01-30T16:32:11","date_gmt":"2018-01-30T15:32:11","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1114"},"modified":"2018-01-30T16:49:30","modified_gmt":"2018-01-30T15:49:30","slug":"eternal-god-revealing-himself-to-suffering-israel-5","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/eternal-god-revealing-himself-to-suffering-israel-5\/","title":{"rendered":"Eternal God Revealing Himself to Suffering Israel"},"content":{"rendered":"

CHAPTER X
\n<\/span><\/p>\n


\n
OUTLINE OF MESSIAH’S CAREER ACCORDING TO HOSEA<\/center><\/p>\n


\nHOSEA, his wife, and children were used as graphic living symbols of Israel in her relation to God. In Chapter I appears the account of the Lord’s commanding him to take a fallen woman, Gomer by name, as his wife, who bore him a son, who was Jezreel. Her second child, a daughter, was named „Lo-ruhamah“ which signified that „I (God) will no more have mercy upon the house of Israel that I should in any wise pardon them.“ Their third child, a son, was given the name „Lo-ammi,“ the significance of its name being „Ye are not my people, and I will not be your God.“ After this it seemed that Gomer deserted her husband and went back into the sinful life which she lived before her marriage to the prophet.<\/p>\n

The Lord spoke again to the prophet commanding him to go and love „a woman beloved of her friend, and an adulteress.“ (The indication here is that this woman was none other than Gomer, his unfaithful disloyal wife). Obedient to the command of God, he <\/span>went<\/i><\/span> and purchased her, paying the price of an ordinary slave, charging her „thou shalt abide for me many days; thou shalt not play the harlot and thou shalt not be any man’s wife,“ and promising her „so will I also be toward thee.“ Israel’s entire history through the centuries is thus graphically set forth pictorially before the people in the persons of Hosea and his wife. Terah, the father of Abraham, was an idolater (Josh. 24:2); in Egypt Israel worshipped idols (Ezek. 20:8); and during the time of the Judges and that of the monarchy both Israel and Judah engaged more or less in idolatry, by which conduct they showed their disloyalty to God; hence, spiritually speaking, they were guilty of adultery, for God was the husband of the nation of Israel (Isa. 54:4-8). At the time of the Babylonian captivity the Shekinah of Glory departed from the temple <\/b><\/span>\u05d4\u05b5\u05d9\u05db\u05b7\u05dc <\/span><\/b>which act symbolized God’s giving Israel up. Here terminates the period of Israel’s marital relationship with God, her husband.<\/p>\n

With the captivity Israel entered upon the period of her widowhood (Isa. 54:4) which will continue until her Messiah <\/span>comes<\/i><\/span> in glory. The seventy years of residence in Babylon with its persecutions and the curtailment of her liberties proved to be a purifying time during which every vestige of the grosser forms of idolatry was purged from the nation. During the present period, Israel, though scattered among the nations, has never been assimilated into them but has maintained her national life and independent existence, which facts are the fulfillment of the symbolic act of Hosea’s wife’s obeying the charge „thou shall abide for me many days; thou shalt not play the harlot, and thou shalt not be any man’s wife.“<\/p>\n

In Chapter 3:4,5, Hosea, explaining the significance of his living in separation from his wife and of their waiting for the time when they will again enter the marital state, said:<\/span><\/p>\n

<\/b> \u05db\u05bc\u05b4\u05d9 \u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd \u05d9\u05b5\u05e9\u05c1\u05b0\u05d1\u05d5\u05bc \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d0\u05b5\u05d9\u05df \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05e9\u05c2\u05b8\u05e8 \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05d6\u05b6\u05d1\u05b7\u05d7 \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05de\u05b7\u05e6\u05bc\u05b5\u05d1\u05b8\u05d4 \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05d0\u05b5\u05e4\u05d5\u05b9\u05d3 \u05d5\u05bc\u05ea\u05b0\u05e8\u05b8\u05e4\u05b4\u05d9\u05dd\u05c3 \u05d0\u05b7\u05d7\u05b7\u05e8 \u05d9\u05b8\u05e9\u05c1\u05bb\u05d1\u05d5\u05bc \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05bc\u05d1\u05b4\u05e7\u05b0\u05e9\u05c1\u05d5\u05bc \u05d0\u05b6\u05ea\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05d4\u05b6\u05dd \u05d5\u05b0\u05d0\u05b5\u05ea \u05d3\u05bc\u05b8\u05d5\u05b4\u05d9\u05d3 \u05de\u05b7\u05dc\u05b0\u05db\u05bc\u05b8\u05dd \u05d5\u05bc\u05e4\u05b8\u05d7\u05b2\u05d3\u05d5\u05bc \u05d0\u05b6\u05dc\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d5\u05b0\u05d0\u05b6\u05dc\u05be\u05d8\u05d5\u05bc\u05d1\u05d5\u05b9 \u05d1\u05bc\u05b0\u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea \u05d4\u05b7\u05d9\u05bc\u05b8\u05de\u05b4\u05d9\u05dd\u05c3 <\/span><\/b><\/p>\n

„For the children of Israel shall abide many days without king, and without prince, and without sacrifice, and without pillar, and without ephod or teraphim: afterward shall the children of Israel return, and seek the Lord their God, and David their king, and shall come with fear unto the Lord and to His goodness in the latter-days.“<\/p>\n

During her present period of widowhood (from captivity to coming of the Messiah in glory), Israel has neither king nor prince; sacrifice nor pillar; ephod nor teraphim.<\/p>\n

Here appear three pairs of opposites, which series accurately portrays her condition and explains her miserable lot during these centuries. The first member of each of these pairs presents the divine side whereas the second gives the human; hence the king is of divine appointment, since the kingdom of Israel is the kingdom of the Lord (I Chron. 28:5) and the throne upon which He sits is the <\/b><\/span>\u05db\u05bc\u05b4\u05e1\u05bc\u05b5\u05d0 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/span><\/b> throne of the Lord (I Chron. 29:23). But, says the prophet, „many days“ Israel shall not have a king, that is, God will not give them a king; neither shall they have a prince <\/b><\/span>\u05e9\u05c2\u05b8\u05e8<\/span><\/b>, that is, a ruler of their own choice. That the word prince refers to a ruler selected by the people is seen when one notes the fact that this verse is written in Hebrew parallelism, and that the second member of the latter two pairs refers to things of human origin. Hence „prince,“ the second member of the first couplet, falls into the same human category as the second member of the latter two couplets.<\/p>\n

The second couplet affirms that during this period Israel is not to have any sacrifices, that is, no acceptable system of ceremonies and worship in which God will be pleased and which he will accept.\u00b9\u00b2<\/p>\n

Likewise, they shall be without pillar, that is, shall not engage in idolatrous worship. That such is the meaning of the statement is clear from the fact that from the exodus onward the word <\/b><\/span>\u05de\u05b7\u05e6\u05bc\u05b5\u05d1\u05b8\u05d4 <\/span><\/b>pillar, with the exception of Ex. 24:4 and Isa. 19:19, universally refers to idolatrous worship, which is forbidden in Lev. 26:1. The captivity of the ten tribes into Assyria is attributed to a violation of this injunction (II Kgs. 17:10,11,18).<\/span>
\n<\/span>
\nThe first member of the third couplet is an ephod, which Israel shall lack during this period of widowhood. As is well known to Bible students, the ephod was part of the paraphernalia of the High Priest to which were attached the Urim and Thummin. At various times God revealed His will in Israel through it (see I Sam. 23:9-12; 30:7,8). The second member of this last couplet is „teraphim.“ The teraphim\u00b3 was an image which was used by the heathen as an object of worship and also as a means of receiving communications from heathen gods. In the degenerate days of the judges, when every man did that which was right in his own eyes, Micah, an Ephraimite (Judg. 17:5) had „a house of gods, and he made an ephod, and teraphim.“ Of course, such gross idolatry was forbidden of God; therefore during this period under consideration, God has purged out this evil abominable practice.<\/p>\n

The gist of the message set forth in these three couplets may be expressed in the language of another: „the first speaks plainly of a king; the second of the sacrifice, with which, of course, is bound up the idea of <\/span>priesthood;<\/i><\/span> and in this last we have a reference to the revealing of the mind of God which is more properly connected with the prophetic office.“ That the above interpretation is not one patent to Christians is seen by an examination of Kimchi’s comment on the expression „many days.“ „These are the days of this present captivity, in which we are in the power of the Gentiles, and in the power of their kings and princes, and we are ‚without a sacrifice and without an image,‘ i.e., without a sacrifice to God and without an image to false gods; and ‚without an ephod and without teraphim.‘ i.e., without an ephod to God, by means of which we could foretell the future as with the Urim and Thummin; and without teraphim to false gods. This is the present condition of all the children of Israel in this present captivity“* (Baron).<\/p>\n

The period of widowhood is brought to a close „in the latter days“ when the children of Israel shall return, „seek the Lord their God, and David their king, and shall come with fear unto the Lord and to His goodness.“ The statement that Israel shall return and shall seek the Lord her God assumes that she has departed from Him during this period, and that she has been out of fellowship with Him. This assumption is confirmed by various statements from the prophets. The message of Azariah, the son of Obed, to King Asa of Judah states clearly the principles underlying God’s rejection or setting Israel aside, and of their return to Him. <\/span><\/p>\n

<\/b><\/b><\/p>\n

\u05d5\u05b7\u05e2\u05b2\u05d6\u05b7\u05e8\u05b0\u05d9\u05b8\u05d4\u05d5\u05bc \u05d1\u05bc\u05b6\u05df\u05be\u05e2\u05d5\u05b9\u05d3\u05b5\u05d3 \u05d4\u05b8\u05d9\u05b0\u05ea\u05b8\u05d4 \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 \u05e8\u05d5\u05bc\u05d7\u05b7 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd\u05c3 \u05d5\u05b7\u05d9\u05bc\u05b5\u05e6\u05b5\u05d0 \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b8\u05e1\u05b8\u05d0 \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05dc\u05d5\u05b9 \u05e9\u05c1\u05b0\u05de\u05b8\u05e2\u05d5\u05bc\u05e0\u05b4\u05d9 \u05d0\u05b8\u05e1\u05b8\u05d0 \u05d5\u05b0\u05db\u05b8\u05dc\u05be\u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b4\u05e0\u05b0\u05d9\u05b8\u05de\u05b4\u05df \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e2\u05b4\u05de\u05bc\u05b8\u05db\u05b6\u05dd \u05d1\u05bc\u05b4\u05d4\u05b0\u05d9\u05d5\u05b9\u05ea\u05b0\u05db\u05b6\u05dd \u05e2\u05b4\u05de\u05bc\u05d5\u05b9 \u05d5\u05b0\u05d0\u05b4\u05dd\u05be\u05ea\u05bc\u05b4\u05d3\u05b0\u05e8\u05b0\u05e9\u05c1\u05bb\u05d4\u05d5\u05bc \u05d9\u05b4\u05de\u05bc\u05b8\u05e6\u05b5\u05d0 \u05dc\u05b8\u05db\u05b6\u05dd \u05d5\u05b0\u05d0\u05b4\u05dd\u05be\u05ea\u05bc\u05b7\u05e2\u05b7\u05d6\u05b0\u05d1\u05bb\u05d4\u05d5\u05bc \u05d9\u05b7\u05e2\u05b2\u05d6\u05b9\u05d1 \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd\u05c3 \u05d5\u05b0\u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd \u05dc\u05b0\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05dc\u05b0\u05dc\u05b9\u05d0 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d0\u05b1\u05de\u05b6\u05ea \u05d5\u05bc\u05dc\u05b0\u05dc\u05b9\u05d0 \u05db\u05bc\u05b9\u05d4\u05b5\u05df \u05de\u05d5\u05b9\u05e8\u05b6\u05d4 \u05d5\u05bc\u05dc\u05b0\u05dc\u05b9\u05d0 \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4\u05c3 \u05d5\u05b7\u05d9\u05bc\u05b8\u05e9\u05c1\u05b8\u05d1 \u05d1\u05bc\u05b7\u05e6\u05bc\u05b7\u05e8 \u05dc\u05d5\u05b9 \u05e2\u05b7\u05dc\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b7\u05d9\u05b0\u05d1\u05b7\u05e7\u05b0\u05e9\u05c1\u05bb\u05d4\u05d5\u05bc \u05d5\u05b7\u05d9\u05bc\u05b4\u05de\u05bc\u05b8\u05e6\u05b5\u05d0 \u05dc\u05b8\u05d4\u05b6\u05dd\u05c3 \u05d5\u05bc\u05d1\u05b8\u05e2\u05b4\u05ea\u05bc\u05b4\u05d9\u05dd \u05d4\u05b8\u05d4\u05b5\u05dd \u05d0\u05b5\u05d9\u05df \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd \u05dc\u05b7\u05d9\u05bc\u05d5\u05b9\u05e6\u05b5\u05d0 \u05d5\u05b0\u05dc\u05b7\u05d1\u05bc\u05b8\u05d0 \u05db\u05bc\u05b4\u05d9 \u05de\u05b0\u05d4\u05d5\u05bc\u05de\u05b9\u05ea \u05e8\u05b7\u05d1\u05bc\u05d5\u05b9\u05ea \u05e2\u05b7\u05dc \u05db\u05bc\u05b8\u05dc\u05be\u05d9\u05b9\u05e9\u05c1\u05b0\u05d1\u05b5\u05d9 \u05d4\u05b8\u05d0\u05b2\u05e8\u05b8\u05e6\u05d5\u05b9\u05ea\u05c3 \u05d5\u05b0\u05db\u05bb\u05ea\u05bc\u05b0\u05ea\u05d5\u05bc \u05d2\u05d5\u05b9\u05d9\u05be\u05d1\u05bc\u05b0\u05d2\u05d5\u05b9\u05d9 \u05d5\u05b0\u05e2\u05b4\u05d9\u05e8 \u05d1\u05bc\u05b0\u05e2\u05b4\u05d9\u05e8 \u05db\u05bc\u05b4\u05d9\u05be\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d4\u05b2\u05de\u05b8\u05de\u05b8\u05dd \u05d1\u05bc\u05b0\u05db\u05b8\u05dc\u05be\u05e6\u05b8\u05e8\u05b8\u05d4\u05c3 \u05d5\u05b0\u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05d7\u05b4\u05d6\u05b0\u05e7\u05d5\u05bc \u05d5\u05b0\u05d0\u05b7\u05dc\u05be\u05d9\u05b4\u05e8\u05b0\u05e4\u05bc\u05d5\u05bc \u05d9\u05b0\u05d3\u05b5\u05d9\u05db\u05b6\u05dd \u05db\u05bc\u05b4\u05d9 \u05d9\u05b5\u05e9\u05c1 \u05e9\u05c2\u05b8\u05db\u05b8\u05e8 \u05dc\u05b4\u05e4\u05b0\u05e2\u05bb\u05dc\u05bc\u05b7\u05ea\u05b0\u05db\u05b6\u05dd\u05c3<\/span><\/b><\/p>\n

„And the spirit of God came upon Azariah the son of Oded; and he went out to meet Asa, and said unto him: Hear ye me, Asa, and all Judah and Benjamin: the Lord is with you, while ye are with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. Now for a long season Israel was without the true God, and without a teaching priest, and without law: but when in their distress they turned unto the Lord, the God of Israel, and sought him, he was found of them. And in those times there was no peace to him that went out, nor to him that came in; but great vexations were upon all the inhabitants of the lands. And they were broken in pieces, nation against nation, and city against city; for God did vex them with all adversity. But be ye strong, and let not your hands be slack; for your work shall be rewarded“ (II Chron. 15:1-7).<\/p>\n

At various times in her history Israel has forsaken God Who, in turn, gave her up; hence she was „without the true God, and without a teaching priest, and without law: but when in their distress they turned unto the Lord, the God of Israel, and sought him, he was found of them.“ The period referred to by „many days“ is the longest period during which she has been without God, and, thank God, it will be the last one, for at the termination of this period she will seek the Lord earnestly with all her heart and find Him (Jer. 29:13). For predictions of her national repentance and her turning to God at the termination of this period, see Isa. 53:1-9, Jer. 3:21-25, Zech. 12:10-14.<\/p>\n

The statement given by Ezekiel in Chapter 21:25-27 confirms the interpretation of this passage: „And thou, 0 deadly wounded wicked one, the prince of Israel, whose day is come, in the time of the iniquity of the end, thus saith the Lord God: Remove the mitre, and take off the crown; this <\/span>shall be<\/i><\/span> no more the same; exalt that which is low, and abase that which is high. I will overturn, overturn, overturn it: this also shall be no more, until he come whose right it is; and I will give it <\/span>him.“<\/i><\/span> Ezekiel in the form of a command announced the deposing of both the priesthood and the regal line in the following words: „Remove the mitre and take off the crown.“ The expression „this shall be no more the same“ means that the order existing prior to that time shall be discontinued. The next statement, „Exalt that which is low, and abase that which is high,“ though in the form of a command, in reality is but another way of saying, „If ye exalt that which is low and abase that which is high,“ and forms the condition to which the following words are the conclusion, „I will overturn, overturn, overturn it.“ These words assert to the „deadly wounded wicked one, the prince of Israel, whose day is come in the time of the iniquity of the end“ that whatever efforts are made at a revolution to overthrow any existing order or to establish a certain program in Israel will be unsuccessful, for God will bring to nought every effort of man to re-establish the priesthood and royal line. For there is to be no such thing „until he come whose right it is, and I will give it <\/span>him.“
\n<\/i><\/span>
\nWhen He comes „Whose right it is,“ Israel’s sorrow and long night will be turned into joy and the bright, glorious day–„a morning without clouds“ (II Sam. 23:4). He will ascend the throne of David (Isa. 9:6,7) which is the throne of the Lord (I Chron. 29:23), and His reign will endure forever, and His throne as the sun before Me (Lord) (Psa. 89:36,37). The kings of the Davidic line sat upon the throne of the Lord as substitutes, functioning as rulers of the chosen race, the kingdom of God in their day, and in their imperfect way occupying the time „until He come Whose right it is“ (cf. Gen. 49:10). None of them could claim an absolute inherent right to the throne of David, the throne of God, because they were imperfect, sinful men; but the Child Whose birth Isaiah predicts (Isa. 9:6,7 (5,6) and Who is named „Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace“ is the Only One Who can rightfully claim it and sit thereon, because He is the God-Man, God manifest in the flesh; hence He has an absolute right to the throne of the Lord. At that time the Lord shall be King over all the earth (Zech. 14:9) and there shall be no more curse (v. 11). When King Messiah reigns, according to this passage and many others, „the children of Israel shall return, and seek the Lord their God“ from Whom they have during these long centuries turned away. Furthermore, they will seek David their king. This prediction of their seeking David simply refers to the return of the ten Northern tribes who turned away from the house of David (I Kings 12:16), the expression „David their king“ referring to the Messiah, Who is, humanly speaking, a descendant of David. Furthermore, they will „come with fear unto the Lord and to His goodness in the latter days.“ This statement repeats the prediction that Israel shall in penitence return to God and, in her turning to God, she comes unto His goodness, i.e., the blessings of a material nature and likewise spiritual which He will bestow upon her (cf. Hos. 2:8).<\/p>\n

The analysis of this prediction sets forth very graphically the crooked and uneven path over which Israel has journeyed and will in the future travel.<\/p>\n

<\/span><\/p>\n

HOSEA 5:14-6:3 (5:15-6:4)<\/p>\n

<\/span><\/p>\n

In this passage of Scripture are presented most of the various experiences of Israel in relation to Messiah, beginning with her rejection of God and her disobedience until she in genuine repentance returns to the Lord, and the Messiah returns a second time to make her a blessing in the world. In 5:9 appears a definite prediction of the desolation, on account of her sins, which, according to the historical evidence, was fulfilled in the downfall of the ten tribes which occurred in 722 B.C. In the next verse likewise appears a prediction concerning the judgment of God which would be poured out upon the kingdom of Judah for their „removing the land mark“ which prediction probably referred, not to literal land marks, but to the people’s ceasing to worship God alone and their following the Baal worship of the Northern kingdom. Verse 11 reiterates the overwhelming threatening judgment. In verse 12 God in a figure predicts the threatened judgment of Judah. Verse 13 presents the futility of the efforts on the part of Israel and Judah to obtain aid from Assyria.<\/p>\n

<\/b> \u05db\u05bc\u05b4\u05d9 \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05db\u05b7\u05e9\u05bc\u05c1\u05b7\u05d7\u05b7\u05dc \u05dc\u05b0\u05d0\u05b6\u05e4\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d5\u05b0\u05db\u05b7\u05db\u05bc\u05b0\u05e4\u05b4\u05d9\u05e8 \u05dc\u05b0\u05d1\u05b5\u05d9\u05ea \u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d0\u05b6\u05d8\u05b0\u05e8\u05b9\u05e3 \u05d5\u05b0\u05d0\u05b5\u05dc\u05b5\u05da\u05b0 \u05d0\u05b6\u05e9\u05bc\u05c2\u05b8\u05d0 \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05de\u05b7\u05e6\u05bc\u05b4\u05d9\u05dc\u05c3 <\/span><\/b><\/p>\n

<\/b> „For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will carry off, and there shall be none to deliver.“<\/p>\n

In this prediction God compares Himself to a lion in His bringing judgment upon Ephraim and to a young lion in His punishment of Judah. As stated above, God fulfilled the threatened judgment when He acted as a lion to Ephraim in His overruling the political policy of Assyria, and in His causing her to invade and to crush the kingdom of Israel in 722 B.C. Likewise, He was as a young lion to the house of Judah when He by His over-ruling providence caused Nebuchadnezzar, King of Babylon, to crush the southern kingdom and to take the captives into Babylonian exile, which calamity occurred in the period 606 to 585 B.C. In these two judgments God was simply fulfilling the threat „I, even I, will tear and go away; I will carry off and there shall be none to deliver.“ The tearing of Judah was not a fatal death blow, humanly speaking, as was the tearing of Ephraim, for, in the former case, God brought back the willing exiles–approximately 50,000–after seventy years, and re-established the nation. Just at the time of the downfall of the nation and its captivity God, left Israel, as is seen in (Ezek. 9-11). But though Judah was reorganized after the exile, God did not dwell in her midst as He had done prior to the national overthrow. The final tearing of the nation, limb from limb, as it were, came in the disaster of 66 to 70 A.D. At this latter time God forsook Judah, going away and leaving her to her own fate. From that day until the present Israel has been scattered among the nations and has suffered untold persecution, though earnest, sincere hearts within the nation have pled for the Lord to return and to restore it to its place of supremacy above the nations. The facts that God restored the nation after the overthrow and Babylonian exile, and that in 66-70 A.D. completely annihilated her national existence, scattering her among the nations and refusing to hear her earnest petitions for nineteen hundred years (cf. Isa. 59:1-8) prove overwhelmingly two things: firstly, that the sin which caused the latter disaster was more heinous in God’s sight than that which caused the former one; and, secondly, that this sin has never been repented of, for when she repents God will forgive and place her in her rightful place among the nations (Jer. 3:11-25). That God thus deals with Israel is clearly seen from the facts concerning Achan’s sin (Josh. 7), which are as follows: Achan’s sin in seizing the forbidden spoil; Israel’s defeat at Ai because of the disrupted fellowship with God, which fellowship was broken by the sin; the national renunciation and removal of the sin; and the restoration to fellowship with God and complete victory over her enemies.<\/p>\n

A glance at the centuries immediately preceding the overthrow in 70 A.D. reveals no such gross sins as idolatry and immorality, which sins precipitated the disaster of 606 B.C.; but, on the other hand, such a glance at the history of those times reveals many sterling and excellent qualities of the nation. Among the sins of the nation during those centuries there is none which, according to the author’s judgment, would justify such an over-whelming disaster and age-long rejection such as Israel has and <\/span>is<\/i><\/span> experiencing. There is one event, however, which had within it the potentialities of such a calamity. If a mistake was made in the disposition of the same, the punishment of God upon the nation would bring such conditions as have prevailed for the past 1900 years, namely, the rejection of the entire nation and their dispersion throughout the world. This event is none other than the rejection on the part of the nation of King Messiah Whom God sends to bless it. The rejection of Him by the nation is a sin of such magnitude and gravity as to justify the humiliating national overthrow and subsequent dispersion among the nations. In vain the historian searches for any event in this period of time, the acceptance or rejection of which carried with it consequences of such far-reaching results comparable to the case of the acceptance or rejection of the Messiah. This supposition seems to the author to promise a working hypothesis at least for explaining the national calamity and overthrow since, according to Gen. 49:10, the ruling power was to remain in the tribe of Judah until Shiloh, who is none other than the Messiah, shall come. Since the national overthrow came in the year 70 of the common era when Titus, the Roman general, captured Jerusalem, and since the Messiah was scheduled to come before that event, the proof afforded by these conditions is all but positive that it was the rejection of King Messiah by the nation that brought on this national calamity.<\/p>\n

Therefore though Hosea does not state in so many words that the rejection of Messiah by the nation is the cause of the national overthrow, it is presupposed or implied by his language, for every result must have an efficient cause, there being no other adequate reason for the result except her rejection of Him (Hos. 5:14(15).<\/span><\/p>\n

<\/b>\u05d0\u05b5\u05dc\u05b5\u05da\u05b0 \u05d0\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05d4 \u05d0\u05b6\u05dc\u05be\u05de\u05b0\u05e7\u05d5\u05b9\u05de\u05b4\u05d9 \u05e2\u05b7\u05d3 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d9\u05b6\u05d0\u05b0\u05e9\u05c1\u05b0\u05de\u05d5\u05bc \u05d5\u05bc\u05d1\u05b4\u05e7\u05b0\u05e9\u05c1\u05d5\u05bc \u05e4\u05b8\u05e0\u05b8\u05d9 \u05d1\u05bc\u05b7\u05e6\u05bc\u05b7\u05e8 \u05dc\u05b8\u05d4\u05b6\u05dd \u05d9\u05b0\u05e9\u05c1\u05b7\u05d7\u05b2\u05e8\u05bb\u05e0\u05b0\u05e0\u05b4\u05d9\u05c3<\/span><\/b><\/p>\n

„I will go and return to my place, till they acknowledge their offence, and seek my face.“<\/p>\n

These words imply that the Lord has come to the nation, has torn it, and has gone back to the place of His abode, namely, the heaven of heavens (Psa. 115:16). The period of the Lord’s absence after tearing the nation is to the present time approximately nineteen centuries. This period of their dispersion will be brought to a close when „in their affliction they will seek me earnestly.“<\/p>\n

Israel in her affliction will realize her utter dependence upon God, and having none other upon whom to lean will turn to God with all of her heart. This period of her dispersion ends with the period which Jeremiah called „the time of Jacob’s trouble“ (Jer. 30:6,7). In the midst of her affliction there will be universal mourning as Zechariah said in Chapter 12:10f. Then shall they say: <\/span><\/p>\n

<\/b> \u05dc\u05b0\u05db\u05d5\u05bc \u05d5\u05b0\u05e0\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1\u05b8\u05d4 \u05d0\u05b6\u05dc\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05db\u05bc\u05b4\u05d9 \u05d4\u05d5\u05bc\u05d0 \u05d8\u05b8\u05e8\u05b8\u05e3 \u05d5\u05b0\u05d9\u05b4\u05e8\u05b0\u05e4\u05bc\u05b8\u05d0\u05b5\u05e0\u05d5\u05bc \u05d9\u05b7\u05da\u05b0 \u05d5\u05b0\u05d9\u05b7\u05d7\u05b0\u05d1\u05bc\u05b0\u05e9\u05c1\u05b5\u05e0\u05d5\u05bc\u05c3 \u05d9\u05b0\u05d7\u05b7\u05d9\u05bc\u05b5\u05e0\u05d5\u05bc \u05de\u05b4\u05d9\u05bc\u05b9\u05de\u05b8\u05d9\u05b4\u05dd \u05d1\u05bc\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b0\u05dc\u05b4\u05d9\u05e9\u05c1\u05b4\u05d9 \u05d9\u05b0\u05e7\u05b4\u05de\u05b5\u05e0\u05d5\u05bc \u05d5\u05b0\u05e0\u05b4\u05d7\u05b0\u05d9\u05b6\u05d4 \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9\u05d5\u05c3 \u05d5\u05b0\u05e0\u05b5\u05d3\u05b0\u05e2\u05b8\u05d4 \u05e0\u05b4\u05e8\u05b0\u05d3\u05bc\u05b0\u05e4\u05b8\u05d4 \u05dc\u05b8\u05d3\u05b7\u05e2\u05b7\u05ea \u05d0\u05b6\u05ea\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05db\u05bc\u05b0\u05e9\u05c1\u05b7\u05d7\u05b7\u05e8 \u05e0\u05b8\u05db\u05d5\u05b9\u05df \u05de\u05b9\u05e6\u05b8\u05d0\u05d5\u05b9 \u05d5\u05b0\u05d9\u05b8\u05d1\u05d5\u05b9\u05d0 \u05db\u05b7\u05d2\u05bc\u05b6\u05e9\u05c1\u05b6\u05dd \u05dc\u05b8\u05e0\u05d5\u05bc \u05db\u05bc\u05b0\u05de\u05b7\u05dc\u05b0\u05e7\u05d5\u05b9\u05e9\u05c1 \u05d9\u05d5\u05b9\u05e8\u05b6\u05d4 \u05d0\u05b8\u05e8\u05b6\u05e5\u05c3 <\/span><\/b><\/p>\n

<\/b> „Come, and let us return unto Jehovah; for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: on the third day he will raise us up, and we shall live before him. And let us know, let us follow on to know the Lord: his going forth is sure as the morning; and he will come unto us as the rain, as the latter rain that watereth the earth“ (Hos. 6:1-3).<\/p>\n

Verse 1, quoted above, is the prophet’s call to the generation of the nation living at the time of Jacob’s trouble to return unto God Who has smitten but Who will heal. This repentance is the subject of Jeremiah 3:21-25. When Israel returns to the Lord then He, Whom she has rejected, „will come unto us (the repentant generation at that time) as the rain, the latter rain that watereth the earth.“<\/p>\n

Therefore in this passage there is implied, as stated above, Israel’s rejection of her Messiah; but His rejection of her, His returning to His place in glory, her long night of rejection, her distress in the end time, her repentance and her returning to God, and Messiah’s return are clearly stated.<\/p>\n

Footnotes:<\/p>\n

\u00b9 A glance at the liturgies that are in use in Russia and Eastern Europe confirms the interpretation of this prophecy as given above. In connection with certain sacrificial regulations found in Leviticus and the Mishna, there appears the following prayer: „Lord, Lord of the universe, thou hast commanded us to offer a continual sacrifice in its appointed seasons, and that the priests should stand in their services and the Levites in their ministry, and Israel in their appointed place. But now, through our iniquity the temple is destroyed, a continual sacrifice has ceased, and we have neither priest in his service or Levite in his ministry … therefore, let it please Thee, Oh Lord, our God, and the God of our fathers, that the words of our lips (by which is meant the repetition of the portions of Scripture where sacrifices are commanded), may be esteemed … and acceptable before Thee, as if we had offered continual sacrifice and as if we stood in our appointed position.“ After reading the Mishna in connection with the sprinkling and pouring of the blood of various sin offerings, there likewise appears this prayer: „May it please thee, 0 Lord our God, and the God of our Fathers, that if I am guilty of a sin for which I ought to bring a sin offering, that this ritual may be acceptable before thee as if I had brought a sin offering“ (Baron). The only offering for sin which Israel can bring is that which it set forth in Isa. 53 as will be seen in Chapter XVIII.<\/p>\n

\u00b2 A superficial view of this statement might lead one to conclude that it is contradictory to the historical record which states that the temple service was resumed after the Babylonian captivity until the destruction of same in the year 70 A.D. by Titus. Such a conclusion is erroneous, for the Shekinah of Glory had departed from the temple and God did not look upon the continuance of the ceremonies as in former days; but had regard only for the individuals whose hearts were right toward Him.<\/p>\n

Since the destruction of Jerusalem 70 A.D. there has not been carried on any national worship; in private, however, and in synagogues throughout the diaspora a limited service has been substituted for the original. Hence since they have no sacrifice, and since „the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls: for it is the blood that maketh atonement by reason of the life,“ Israel, (let it be said with the deepest concern and sympathy) is without sacrifice and atonement, i.e., without access to God and eternal life. [For a full discussion of the necessity of atonement see Chapter XVIII.]<\/p>\n

\u00b3 One may argue that since the word „teraphim“ in Gen. 31:32 refers to a single idol which Rachel stole from her father, and since it is in the plural number and is used as a synonym for the expression „thy gods,“ the latter expression though plural in form is singular in meaning. Superficial reasoning would argue thus, but, when it is known that the word teraphim occurs only in the plural number <\/span>as the word „faces,“ the logic breaks down. Teraphim may be used for one image or for a thousand.<\/p>\n

* „Rabbi David Kimchi was born in Narbonne in 1160 and died about 1235. So great was his fame that the Jews applied to him by a play on words a talmudic saying (Aboth III. 17) adapted to mean, ‚No Kimchi, no understanding of the Scriptures!'“<\/span><\/p>\n

<\/center><\/center><\/p>\n

\n

 <\/p>\n


\nCHAPTER XI<\/span><\/p>\n


\nOUTLINE OF MESSIAH’S CAREER
\nACCORDING TO BOOK OF IMMANUEL (Isa. 7-12)<\/center><\/p>\n


\nIN Isaiah 7-12, inclusive, is found that portion of Scripture known among scholars as the „Book of Immanuel,“ being thus named because Immanuel (Messiah) is the subject of the prophecy. These prophecies were spoken through <\/b><\/span>\u05d9\u05e9\u05e2\u05d9\u05d4\u05d5<\/span><\/b> Isaiah at the time when the northern kingdom, allied with Syria, threatened an aggressive warfare against Ahaz, king of Judah, which warlike movement caused consternation in Jerusalem. God immediately sent the prophet to Ahaz with this message, „Ask thee a sign of the Lord thy God; ask it either in the depth, or in the height above.“ To this message Ahaz, with hypocritical piety, answered, „I will not ask, neither will I tempt the Lord,“ which answer was but a pious dodge in a vain attempt to soothe a guilty conscience. Seeing that the king, bent on carrying out his own plans in preference to trusting the Lord and obeying the <\/span>word<\/i><\/span> of the prophet, rejected the miracle which God proposed to work in order to confirm his faith, Isaiah with his face toward the future addressed the „house of David“ in the following words: „Is it a small thing for you to weary men, that ye will weary my God also? Therefore the Lord himself will give you a sign: behold, the virgin shall conceive\u00b9 and bear a Son, and shall call His Name Immanuel“ (Author’s Tr.). That the expression „house of David“ refers to the Davidic dynasty is clear from I Kings 12:16. Therefore the prophecy concerning the birth of the Child of verse 14 was not addressed to Ahaz, but to the Davidic house.<\/p>\n

That this interpretation is correct is certain from the fact that in verse 11 the prophet in speaking to Ahaz used the singular form of „you“; but when he in verse 13 addressed the house of David he used the plural of „you.“ The use of the plural verb in this verse places this interpretation beyond question.<\/p>\n

To seek for its fulfillment in the days of Ahaz, then, is to overlook the ones to whom the prophecy was addressed.\u00b2 „Therefore the Lord Himself will give you a sign: behold, a virgin shall conceive, and bear a Son, and shall call His Name Immanuel.“ The sign which the Lord gave was that the virgin shall conceive etc. Some English translations have „a virgin,“ but the Hebrew text is „the virgin,“ the definite article pointing to some special virgin. This passage viewed in the light of <\/b><\/span> \u05d5\u05b0\u05d0\u05b5\u05d9\u05d1\u05b8\u05d4 \u05d0\u05b8\u05e9\u05c1\u05b4\u05d9\u05ea \u05d1\u05bc\u05b5\u05d9\u05e0\u05b0\u05da\u05b8 \u05d5\u05bc\u05d1\u05b5\u05d9\u05df \u05d4\u05b8\u05d0\u05b4\u05e9\u05bc\u05c1\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b5\u05d9\u05df \u05d6\u05b7\u05e8\u05b0\u05e2\u05b2\u05da\u05b8 \u05d5\u05bc\u05d1\u05b5\u05d9\u05df \u05d6\u05b7\u05e8\u05b0\u05e2\u05b8\u05d4\u05bc \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e4\u05b0\u05da\u05b8 \u05e8\u05b9\u05d0\u05e9\u05c1 \u05d5\u05b0\u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05ea\u05bc\u05b0\u05e9\u05c1\u05d5\u05bc\u05e4\u05b6\u05e0\u05bc\u05d5\u05bc \u05e2\u05b8\u05e7\u05b5\u05d1\u05c3 <\/span><\/b>(Gen. 3:15) undoubtedly refers to the one in the latter passage called the „seed of the woman.“ For a person, object, or event to serve as a sign to any one it is necessary that he, or it, possess such outstanding characteristics or features so as to point definitely and unmistakably to the thing of which it serves as a sign. This statement being true, a married woman’s giving birth to a child would possess no marked features which could possibly serve as a definite token of the fulfillment of the prediction. Therefore these facts undoubtedly preclude the thought of the birth of Isaiah’s second son’s being the fulfillment (Isa. 8:1-4)\u00b3. <\/b><\/span>\u05d4\u05b8\u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4<\/span><\/b> translated „the virgin“ means a single woman and appears only in the following passages: Gen. 24:43, Ex. 2:8, Prov. 30:19; Isa. 7:14; Psa. 68:26; S. of S. 1:3. (Also in I Chron. 15:20; Psa. 9:1; 46:1, 48:15 occurs <\/span>\u05e2\u05b2\u05dc\u05b8\u05de\u05d5\u05b9\u05ea<\/span><\/b>, which, according to most scholars, is a reference to the soprano voice of woman or the falsetto voice of boys.) An examination of the context of every occurrence of the word, except the present passage under discussion, reveals beyond a doubt that it was used with reference to a single girl, a maiden. In the earliest Greek version of the Tenach, Septuagint, which was translated by Hebrew scholars, the Greek word <\/span> \u03c0\u03b1\u03c1\u03b8\u1f73\u03bd\u03bf\u03c2 <\/span> is used to translate the word <\/span> \u05d1\u05bc\u05b0\u05ea\u05d5\u05bc\u05dc\u05b8\u05d4<\/span><\/b>,<\/span> the meaning of which is that of a virgin, except in a few cases such as Joel 1:8, where undoubtedly it refers to a young widow.<\/span> \u03c0\u03b1\u03c1\u03b8\u1f73\u03bd\u03bf\u03c2,<\/span> likewise, is the word used by them to translate <\/b><\/span>\u05e0\u05b7\u05e2\u05b2\u05e8\u05b8\u05d4<\/span><\/b> which undoubtedly means a maiden, and is used also by them twice to translate <\/span>\u05d4\u05b8\u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4 <\/span><\/b>in Gen. 24:43 and Isa. 7:14. The former of these passages without doubt refers to a single woman; the latter is the one under investigation. From these facts it is quite clear that the Hebrew translators of this early Greek version who used <\/span> \u03c0\u03b1\u03c1\u03b8\u1f73\u03bd\u03bf\u03c2<\/span> to translate the words about which there is no dispute concerning their meaning a virgin and who made that translation before the rise of the controversy between the Jew and the Christian concerning the birth of Jesus understood by <\/b><\/span>\u05d4\u05b8\u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d4<\/span><\/b> (Isa. 7:14) that the prophet meant a young unmarried woman.<\/p>\n

The child who is mentioned here is to be called „Immanuel“ which means „God with us.“ The name of the child in the light of the miraculous element of the context is a definite prediction of the time when God assumes the form of a child and enters the world by virgin birth.\u2020 This prediction is confirmed by Chapter 9:6(5). <\/b><\/span>\u05db\u05bc\u05b4\u05d9\u05be\u05d9\u05b6\u05dc\u05b6\u05d3 \u05d9\u05bb\u05dc\u05bc\u05b7\u05d3\u05be\u05dc\u05b8\u05e0\u05d5\u05bc \u05d1\u05bc\u05b5\u05df \u05e0\u05b4\u05ea\u05bc\u05b7\u05df\u05be\u05dc\u05b8\u05e0\u05d5\u05bc \u05d5\u05b7\u05ea\u05bc\u05b0\u05d4\u05b4\u05d9 \u05d4\u05b7\u05de\u05bc\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d4 \u05e2\u05b7\u05dc\u05be\u05e9\u05c1\u05b4\u05db\u05b0\u05de\u05d5\u05b9 \u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0 \u05e9\u05c1\u05b0\u05de\u05d5\u05b9 \u05e4\u05bc\u05b6\u05dc\u05b6\u05d0 \u05d9\u05d5\u05b9\u05e2\u05b5\u05e5 \u05d0\u05b5\u05dc \u05d2\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05e8 \u05d0\u05b2\u05d1\u05b4\u05d9\u05be\u05e2\u05b7\u05d3 \u05e9\u05c2\u05b7\u05e8\u05be\u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd\u05c3 <\/span><\/b> „For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.“* <\/span><\/p>\n

The translation, „For unto us a child is born, unto us a son is given, and the government shall be upon his shoulders; and his name shall be called Wonderful, Counsellor, The Mighty God, the Everlasting Father, the Prince of Peace,“ is said by one author to have been made by Christians. This same author claims that the following is the correct translation: „And the Wonderful, the Counsellor, the Mighty God, the Everlasting Father, shall call his name Prince of Peace.“ His justification for this translation is that the verb <\/span>\u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0 <\/span><\/b>is in the active voice (Kal) and not passive (Niphal).<\/p>\n

The author admits that the Kal stem is in the active voice, but he also wishes to call attention to the fact that there is a well established idiom in which the active voice is used in the passive sense with this very verb. In the following references the Kal stem is used with this passive sense: Gen. 11:9; 19:22; 25:30; 27:36; 29:34. In Jer. 23:6 the Kal imperfect of this same verb is translated by both Isaac Leeser and the translation of Jew. Pub. Soc. as if it were passive in the following statement: „And this is his name whereby he shall be called, the Lord is our righteousness.“ Without controversy the passive idea in this special idiom is expressed by the Kal stem.<\/p>\n

Isaac Leeser translates this passage thus: „For a child is born unto us, a son hath been given unto us, and the government is placed upon his shoulders; and his name is called, Wonderful, Counsellor of the Mighty God, of the Everlasting Father, the Prince of Peace.“<\/p>\n

Therefore the correct translation is: „And his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.“<\/p>\n

This passage being allowed to give its message without any modification simply states that in the future from Isaiah’s day, a Child is to be born to the Jewish nation, which Child is to be called „Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.“ This Child is called by these divine names because He is divine, namely, the „Mighty God and Everlasting Father.“ It is impossible to conceive of God’s giving these divine names to a Child Who is not what the names imply.<\/b><\/span> \u05dc\u05b0\u05dd\u05b7\u05e8\u05b0\u05d1\u05bc\u05b5\u05d4 \u05d4\u05b7\u05de\u05bc\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d4 \u05d5\u05bc\u05dc\u05b0\u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd \u05d0\u05b5\u05d9\u05df\u05be\u05e7\u05b5\u05e5 \u05e2\u05b7\u05dc\u05be\u05db\u05bc\u05b4\u05e1\u05bc\u05b5\u05d0 \u05d3\u05b8\u05d5\u05b4\u05d3 \u05d5\u05b0\u05e2\u05b7\u05dc\u05be\u05de\u05b7\u05de\u05b0\u05dc\u05b7\u05db\u05b0\u05ea\u05bc\u05d5\u05b9 \u05dc\u05b0\u05d4\u05b8\u05db\u05b4\u05d9\u05df \u05d0\u05b9\u05ea\u05b8\u05d4\u05bc \u05d5\u05bc\u05dc\u05b0\u05e1\u05b7\u05e2\u05b2\u05d3\u05b8\u05d4\u05bc \u05d1\u05bc\u05b0\u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 \u05d5\u05bc\u05d1\u05b4\u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 \u05de\u05b5\u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d5\u05b0\u05e2\u05b7\u05d3\u05be\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05e7\u05b4\u05e0\u05b0\u05d0\u05b7\u05ea \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea \u05ea\u05bc\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4\u05be\u05d6\u05bc\u05b9\u05d0\u05ea\u05c3 <\/span><\/b> „Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of the Lord of hosts will perform this“ (Isa. 9:7(6). This verse confirms the interpretation given above for only God can administer such a universal, peaceful, righteous reign unto the ends of the earth as this one does. Therefore He is God.<\/p>\n

Verses 6(5) and 7(6) if considered by themselves apart from their context would seem to indicate that this Child, Who is none other than God in human form, upon reaching Manhood mounts the throne of David and administers justice to the entire world; but such is not the case, as is taught in other passages of Scripture. In the first verse of this chapter there also appears a hint concerning this matter, as is seen in the following quotation (Isa. 9:1(8:23): <\/span>\u05db\u05bc\u05b8\u05e2\u05b5\u05ea \u05d4\u05b8\u05e8\u05b4\u05d0\u05e9\u05c1\u05d5\u05b9\u05df \u05d4\u05b5\u05e7\u05b7\u05dc \u05d0\u05b7\u05e8\u05b0\u05e6\u05b8\u05d4 \u05d6\u05b0\u05d1\u05bb\u05dc\u05d5\u05bc\u05df \u05d5\u05b0\u05d0\u05b7\u05e8\u05b0\u05e6\u05b8\u05d4 \u05e0\u05b7\u05e4\u05b0\u05ea\u05bc\u05b8\u05dc\u05b4\u05d9 \u05d5\u05b0\u05d4\u05b8\u05d0\u05b7\u05d7\u05b2\u05e8\u05d5\u05b9\u05df \u05d4\u05b4\u05db\u05b0\u05d1\u05bc\u05b4\u05d9\u05d3 \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 \u05d4\u05b7\u05d9\u05bc\u05b8\u05dd \u05e2\u05b5\u05d1\u05b6\u05e8 \u05d4\u05b7\u05d9\u05bc\u05b7\u05e8\u05b0\u05d3\u05bc\u05b5\u05df \u05d2\u05bc\u05b0\u05dc\u05b4\u05d9\u05dc \u05d4\u05b7\u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd\u05c3 <\/span><\/b> „… In the former time he brought into contempt the land of Zebulun and the land of Naphtali; but in the latter time hath he made it glorious, by the way of the sea, beyond Jordan, Galilee of the Nations.“ Here two definite well-defined and widely-separated times are set forth, namely, „former time“ in which God brings into contempt the land of Zebulun and Naphtali; and „the latter time“ in which He makes those lands glorious. The former time must be the time when Messiah comes and suffers; the latter time when He comes in glory to reign. Evidently the latter time is the day of the Messiah when He shall mount the throne of David, and the knowledge of the glory of the Lord shall cover the earth as the waters cover the sea.<\/p>\n

These two appearances of the Messiah–the one in the „former time“ in humility and suffering; the other in the „latter time“ in glory–are seen in Zechariah 9:9,10. „Rejoice greatly, 0 daughter of Zion; shout, 0 daughter of Jerusalem: behold, thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the battle bow shall be cut off; and he shall speak peace unto the nations: and his dominion shall be from sea to sea, and from the River to the ends of the earth.“ These verses seem to present a paradox, for when Zion’s king Messiah comes to her He is „just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass.“ They evidently present the Messiah when He appears the first time and suffers for Israel. When He fulfills the prediction of verse 10 He comes in power and great glory; hence He will at that time fulfill the predictions concerning the Messiah of glory. „For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea“ (Hab. 2:14).<\/p>\n

In Isa. 10:21 appears the following quotation <\/span>\u05e9\u05c1\u05b0\u05d0\u05b8\u05e8 \u05d9\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1 \u05e9\u05c1\u05b0\u05d0\u05b8\u05e8 \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1 \u05d0\u05b6\u05dc\u05be\u05d0\u05b5\u05dc \u05d2\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05e8\u05c3 <\/span><\/b>„A remnant shall return, <\/span>even<\/i><\/span> the remnant of Jacob, unto the mighty God.“ The words <\/span>\u05d0\u05b5\u05dc \u05d2\u05bc\u05b4\u05d1\u05bc\u05d5\u05b9\u05e8 <\/span><\/b>„mighty God“ used here are the very words used in 9:6(5) with reference to this Child Who Isaiah promises would be born to the Jewish nation. Since in this section of Isaiah 7-12, inclusive, the Prophet is discussing the question of Immanuel, there can be no doubt that this „mighty God“ to Whom „the remnant of Jacob“ returns is none other than the Child mentioned in 9:6(5) Who is God manifest in the flesh, the Jewish Messiah. The fact that they return unto Him implies that they previously turned from Him. Numerous are the predictions that foretell that the remnant of Israel shall come back to God; but this passage explains more specifically how they shall return, i.e., they shall turn to their Messiah Whom the nation has formerly rejected.<\/p>\n

Another picture of the coming of the Messiah is set forth under the figure of a shoot springing out of the stock of Jesse (Isa. 11). His righteous rule is set forth in verses 3 to 5 of this chapter. The beneficent result of the lifting of the curse from the animate creation appears in verses 6-9. Verse 10 presents the glorious dwelling place of the Messiah, namely, Jerusalem (cf. Isa. 5:5,6). The regathering of Israel is set forth in verses 11 and 12. The united nation dwelling harmoniously again is set forth in verses 13-16. In Chapter 12 appears Israel’s song of thanksgiving and praise of the Lord for her deliverance, which song concludes with the statement „great in the midst of thee is the Holy One of Israel.“ This Holy One of Israel is none other than Immanuel, the Hebrew Messiah.<\/p>\n

The outstanding events of the career of Israel’s Messiah, as was set forth in the discussion of Mic. 5:2-4, Hos. 3 and 5:14-6:3, correspond perfectly with the data concerning the Messiah presented in this Book of Immanuel.<\/p>\n

Footnotes:<\/p>\n

\u00b9 Attention sometimes is called to the fact that <\/span>\u05d4\u05e8\u05d4 <\/span><\/b> „has conceived“ is in the perfect tense and that, therefore, it cannot refer to the birth of a child in the future, but that it referred to Isaiah’s wife who had already conceived. The verb’s being in the perfect tense does not determine the time element, since, as is well known by all Hebrew grammarians, the time element is not expressed by the Hebrew verb but must be gathered from the context. This use of the perfect is what is known as the predictive perfect. In vision the prophet saw the event of which he spoke as already accomplished; hence his use of the perfect. Excellent examples of this use is seen throughout the Tenach. One or two examples will suffice. In Josh. 6:2, the Lord said, „See, I have given into thy (Joshua’s) hand Jericho …“ In that promise it had been given to Joshua but not in reality, and yet the Lord said, „I have.“ Again, in I Kgs. 22:17, the prophet said to Ahaz and Jehoshaphat, „I saw all Israel scattered upon the mountains.“ Here the speakers used the perfect stem in speaking of events which were yet in the future.<\/p>\n

Since the Hebrew verb does not express the time element which, as stated above, must be gathered from the context, it is necessary always to examine each context. The context of Isa. 7:14 indicates clearly that it is a prediction and not a record of accomplished facts. It is, therefore, correct to translate the passage, „Behold, the virgin shall conceive, and bear a son, and shall call his name Immanuel.“<\/p>\n

\u00b2 Some scholars thinking that the prophecy was addressed to Ahaz attempt to find the fulfillment of the virgin-born child in the birth of Isaiah’s son, „Maher-shalal-hash-baz.“ That the prophecy did not refer to this child is evident from the fact that God instructed Isaiah to name his child not Immanuel but „Maher-shalal-hash-baz,“ whereas the name of the child of this prophecy is Immanuel.<\/p>\n

\u00b3 The position taken by some, namely, that the definite article „the“ is equivalent to „this,“ thus making „this virgin“ a reference to Isaiah’s wife, is an interpretation invented to satisfy a certain theological bias, since there is no example of such a meaning of the definite article. The only exception to this rule is the use of the definite article with such words as „day,“ but such an expression is elliptical, having the expression „the this“ understood.<\/p>\n

\u2020 There is no reason for one’s doubting the virgin birth of Messiah: especially, no Hebrew who accepts the Torah as the Word of God should have any difficulty in accepting His virgin birth, since it affirms that the birth of Isaac was supernatural. (See Gen. 18:9-15.).<\/p>\n

* This prediction torn aloof from the supernatural elements of the context might be interpreted to mean that a child would be born and would be given the name Immanuel, whose name was to serve as a prediction that God would sometime in the future dwell with Israel. Isaiah’s son, of whom mention is made in Isa. 8:1-4, bore a name which was a definite prediction of a coming calamity. Concerning the birth of this son there is no miraculous element predicated; but in 7:14 the birth of this child Immanuel is set in the midst of supernatural elements. Therefore such an interpretation is impossible. Hence the interpretation mentioned in the context above is the only possible one.<\/p>\n

<\/span><\/p>\n

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weiter<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

CHAPTER X OUTLINE OF MESSIAH’S CAREER ACCORDING TO HOSEA HOSEA, his wife, and children were used as graphic living symbols of Israel in her relation to God. In Chapter I appears the account of the Lord’s commanding him to take a fallen woman, Gomer by name, as his wife, who bore him a son, who … <\/p>\n

\u201eEternal God Revealing Himself to Suffering Israel\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1114","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1114","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1114"}],"version-history":[{"count":3,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1114\/revisions"}],"predecessor-version":[{"id":1136,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1114\/revisions\/1136"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1114"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1114"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1114"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}