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The Government of the Promised Son(Yeshayahu 11:1-9)
9:1 (8:23) כִּי לֹא מוּעָף לַאֲשֶר מוּצָק לָהּ כָּעֵת הָרִאשוֹן הֵקַל אַרְצָה זְבֻלוּןוְאַרְצָה נַפְתָּלִי וְהָאַחֲרוֹן הִכְבִּיד דֶּרֶךְ הַיָּם עֵבֶר הַיַּרְדֵּן גְּלִיל הַגּוֹיִם׃
Ki lo mu'af la'asher mutzak lah ka'et harishon hekal artzah Zevulun ve'artzah Naftali veha'acharon hichbid derech hayam ever hayarden gelil haGoyim.
But there will be no more gloom for her who was in distressed, As when at first He lightly afflicted the Artzah (land ארצה) Zevulun and the Artzah ( ארצה) Naftali, and afterward did more grievously oppressed her, By the way of the sea, beyond Yarden, in Galil the nation.
9:2 (1) הָעָם֙ הַהֹלְכִ֣ים בַּחֹ֔שֶׁךְ רָא֖וּ אֹ֣ור גָּדֹ֑ול יֹשְׁבֵי֙ בְּאֶ֣רֶץ צַלְמָ֔וֶת אֹ֖ור נָגַ֥הּ עֲלֵיהֶֽם׃
Ha'am haholechim bachoshech, ra'u ovr gadovl; yoshevei be'eretz tzalmavet, ovr nagah aleihem.
The people that walked in darkness have seen a great light; Those who dwelt in the land of the shadow of death, Upon them a light has shined.
9:3 (2) הִרְבִּיתָ הַגּוֹי לֹא לוֹ הִגְדַּלְתָּ הַשִׂמְחָה שָׂמְחוּ לְפָנֶיךָ כְּשִׂמְחַת בַּקָּצִירכַּאֲשֶר יָגִילוּ בְּחַלְּקָם שָלָל׃
Hirbita hagoy lo lo higdalta hasimchah samechu lefaneicha kesimchat bakatzir ka'asher yagilu bechalekam shalal.You have multiplied the nation, You have increased its joy: They will be rejoice before your presence, as according to the joy in harvest, as men rejoice when they divide the spoil.
9:4 (3)כִּי אֶת-עֹל סֻבֳּלוֹ וְאֵת מַטֵּה שִכְמוֹ שֵבֶט הַנֹּגֵשׂ בּוֹ הַחִתֹּתָ כְּיוֹם מִדְיָן׃
Ki et-'ol subolo ve'et mateh shichmo shevet hanoges bo hachitota keyom Midyan.
For You have broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midyan.
9:5 (4) כִּי כׇל-סְאוֹן סֹאֵן בְּרַעַש וְשִׂמְלָה מְגוֹלָלָה בְדָמִים וְהָיְתָה לִשְׂרֵפָהמַאֲכֹלֶת אֵש׃
Ki chol-se'on so'en bera'ash vesimlah megolalah vedamim vehayetah lisrefah ma'acholet esh.
For every warrior's sandal from the noisy battle, And garments rolled in blood, Will be used for burning and fuel of fire.
9:6 (5) כִּי-יֶלֶד יֻלַּד-לָנוּ בֵּן נִתַּן-לָנוּ וַתְּהִי הַמִּשְׂרָה עַל-שִכְמוֹ וַיִּקְרָא שְמוֹ פֶּלֶאיוֹעֵץ אֵל גִּבּוֹר אֲבִי-עַד שַׂר-שָלוֹם׃
Ki-yeled yulad-lanu Ben nitan-lanu vatehi hamisrah al-shichmo vayikra shemo Pelei Yo'etz EL Gibor Avi-'ad Sar-Shalom.
For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His Name will be called Wonderful, Counselor, Mighty EL, Everlasting Father, Prince of Peace.
Mashiach first coming with close Mem - Mem sofit, then come later opem Mem
9:7 (6) לְםַַרְבֵּה לְ מַרְבֵּה הַמִּשְׂרָה וּלְשָלוֹם אֵין-קֵץ עַל-כִּסֵּא דָוִדוְעַל-מַמְלַכְתּוֹ
לְהָכִין אֹתָהּ וּלְסַעֲדָהּ בְּמִשְפָּט וּבִצְדָקָה מֵעַתָּה וְעַד-עוֹלָםקִנְאַת יְהֹוָה צְבָאוֹת תַּעֲשֶׂה-זֹּאת׃
Lemarbeh lemarbeh hamisrah uleshalom ein-ketz al-kisei David ve'al-mamlachto lehachin otah ulesa'adah bemishpat uvitzdakah me'atah ve'ad-'olam kin'at ADONAI Tzeva'ot ta'aseh-zot.
Of the increase of His Government and peace; there shall be] no end, upon the throne of David and over His kingdom, to order it, and to establish it with judgment and with justice from that time forward even forever. The zeal of ADONAI Tzva'ot will perform this.
The Punishment of Shomron
9:8 (7) דָּבָר שָלַח אֲדֹנָי בְּיַעֲקֹב וְנָפַל בְּיִשְׂרָאֵל׃
Davar shalach Adonai beYa'akov venafal beYisra'el.
*Adonai (יהוה) sent a word against Ya'akov: And it has fallen on Yisrael.
9:9 (8) וְיָדְעוּ הָעָם כֻּלּוֹ אֶפְרַיִם וְיוֹשֵב שֹמְרוֹן בְּגַאֲוָה וּבְגֹדֶל לֵבָב לֵאמֹר׃
Veyade'u ha'am kulo Efrayim veyoshev Shomeron bega'avah uvegodel levav lemor.
And all the people shall know, [even] Efrayim and the inhabitant of Shomron, --Who say in the pride and arrogance of heart:
9:10 (9) לְבֵנִים נָפָלוּ וְגָזִית נִבְנֶה שִקְמִים גֻּדָּעוּ וַאֲרָזִים נַחֲלִיף׃
Levenim nafalu vegazit nivneh shikmim guda'u va'arazim nachalif.
The bricks are fallen down, but we will build with hewn stones: the shikmah (sycomores שׁקמים) are cut down, but we will change [them into] cedars.
9:11 (10) וַיְשַׂגֵּב יְהֹוָה אֶת-צָרֵי רְצִין עָלָיו וְאֶת-אֹיְבָיו יְסַכְסֵךְ׃
Vaysagev ADONAI et-tzarei Retzin alav ve'et-'oyevav yesachsech.
Therefore ADONAI shall set up the adversaries of Retzin against him, and join his enemies together;
9:12 (11) אֲרָם מִקֶּדֶם וּפְלִשְתִּים מֵאָחוֹר וַיֹּאכְלוּ אֶת-יִשְׂרָאֵל בְּכׇל-פֶּה בְּכׇל-זֹאתלֹא-שָב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃
Aram mikedem uFelishtim me'achor vayochelu et-Yisra'el bechol-peh bechol-zot lo-shav apo ve'od yado netuyah.
The Arameans before, and the P'lishtim behind; and they shall devour Yisrael with open mouth. For all this His anger is not turned away, but His hand is stretched out still.
9:13 (12) וְהָעָם לֹא-שָב עַד-הַמַּכֵּהוּ וְאֶת-יְהֹוָה צְבָאוֹת לֹא דָרָשוּ׃
Veha'am lo-shav ad-hamakehu ve'et-ADONAI Tzeva'ot lo darashu.
For the people do not turn to Him that strikes them, neither do they seek ADONAI Tzva'ot.
9:14 (13) וַיַּכְרֵת יְהֹוָה מִיִּשְׂרָאֵל רֹאש וְזָנָב כִּפָּה וְאַגְמוֹן יוֹם אֶחָד׃
Vayachret ADONAI miYisra'el rosh vezanav kipah ve'agmon yom echad.
Therefore ADONAI will cut off head and tail from Yisrael, palm branch and bulrush, in one day.
9:15 (14) זָקֵן וּנְשֹוּא-פָנִים הוּא הָרֹאש וְנָבִיא מוֹרֶה-שֶּקֶר הוּא הַזָּנָב׃
Zaken uneshov-fanim hu harosh veNavi moreh-sheker hu hazanav.
The Zaken (elder) and honourable, he is the head; and the prophet who teaches lies, he is the tail.
9:16 (15) וַיִּהְיוּ מְאַשְּרֵי הָעָם-הַזֶּה מַתְעִים וּמְאֻשָּרָיו מְבֻלָּעִים׃
Vayihyu me'asherei ha'am-hazeh mat'im ume'usharav mevula'im.
For the leaders of this people cause [them] to err; and [they that are] led of them [are] destroyed.9:17 (16) עַל-כֵּן עַל-בַּחוּרָיו לֹא-יִשְׂמַח אֲדֹנָי וְאֶת-יְתֹמָיו וְאֶת-אַלְמְנֹתָיו לֹא יְרַחֵםכִּי כֻלּוֹ חָנֵף וּמֵרַע וְכׇל-פֶּה דֹּבֵר נְבָלָה בְּכׇל-זֹאת לֹא-שָב אַפּוֹ וְעוֹד יָדוֹנְטוּיָה׃
Al-ken al-bachurav lo-yismach Adonai ve'et-yetomav ve'et-'almenotav lo yerachem ki chulo chanef umera vechol-peh dover nevalah bechol-zot lo-shav apo ve'od yado netuyah.
Therefore *Adonai (יהוה) shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one is a hypocrite and an evildoer, and every mouth speaks folly. For all this His anger is not turned away, but His hand is stretched out still.
9:18 (17) כִּי-בָעֲרָה כָאֵש רִשְעָה שָמִיר וָשַיִת תֹּאכֵל וַתִּצַּת בְּסִבְכֵי הַיַּעַרוַיִּתְאַבְּכוּ גֵּאוּת עָשָן׃
Ki-va'arah cha'esh rish'ah shamir vashayit tochel vatitzat besivchei haya'ar vayit'abechu ge'ut ashan.
For wickedness burns as the fire: it shall devour the thorns and wild growth of weeds, And shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoke.
9:19 (18) בְּעֶבְרַת יְהֹוָה צְבָאוֹת נֶעְתַּם אָרֶץ וַיְהִי הָעָם כְּמַאֲכֹלֶת אֵש אִישאֶל-אָחִיו לֹא יַחְמֹלוּ׃
Be'evrat ADONAI Tzeva'ot ne'tam aretz vayhi ha'am kema'acholet esh ish el-'achiv lo yachmolu.
Through the wrath of ADONAI Tzva'ot, the land is burned up and the people shall be as the fuel of the fire: no man shall spare his brother.
9:20 (19) וַיִּגְזֹר עַל-יָמִין וְרָעֵב וַיֹּאכַל עַל-שְׂמֹאול וְלֹא שָׂבֵעוּ אִיש בְּשַׂר-זְרֹעוֹיֹאכֵלוּ׃
Vayigzor al-yamin vera'ev vayochal al-semovl velo save'u ish besar-zero'o yochelu.
And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm:
9:21 (20) מְנַשֶּה אֶת-אֶפְרַיִם וְאֶפְרַיִם אֶת-מְנַשֶּה יַחְדָּו הֵמָּה עַל-יְהוּדָה בְּכׇל-זֹאתלֹא-שָב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃
Menasheh et-'Efrayim ve'Efrayim et-Menasheh yachdav hemah al-Yehudah bechol-zot lo-shav apo ve'od yado Netuyah.
Menasheh shall devour Efrayim; and Efrayim, Menasheh: Together they shall be against Yehudah. For all this His anger is not turned away, but His hand is stretched out still.
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9:6 Jewish interpretation Sanhedrin 94 A Apropos Hezekiah, the Gemara cites that which is stated: “That the government may be increased lemarbe and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it and uphold it through justice and through righteousness, from now and forever; the zeal of the Adonai Tzva'ot does perform this” (YeshaYahu 9:6).
Rabbi Tanhum says that bar Kappara taught in Tzippori:
Due to what reason is it that every letter mem in the middle of a word is open and this mem, of the word lemarbe, is closed?
In the Masoretic text, the letter mem in the word “lemarbe” is written in the form of a mem that appears at the end of a word, closed on all four sides. This is because the Set Apart One, Blessed be He, sought to designate King Hezekiah as the Messiah and to designate Sennacheriv and Assyria, respectively, as Gog and Magog, all from the prophecy of Ezekiel with regard to the end of days (Ezekiel, chapter 38), and the confrontation between them would culminate in the final redemption..... also read Shabbat 104A about MemRezin
rē´zin (רצין, recı̄n;Ῥαασσών, Rhaassṓn):
The last of the kings of Arameans who reigned in Damascus (Melechim Bet 15:37; Melechim Bet 16:5-10; Yeshayahu 7:1; Yeshayahu 8:4-7). Alona with Pekah, the son of Remaliah, who reigned 20 years over Yisrael in Shomron, he joined in the Syro-Ephraimitic war against Ahaz, the king of Yehudah. Together they laid siege to Yerushalayim, but wereunsuccessful in the effort to take it (Melechim Bet 16:5; Yeshayahu 7:1).
It was to calm the fears, and to restore the fainting spirits of the men of Yehudah, that Yeshayahu was commissioned by the Adonai to assure them that the schemes of “these two tails of smoking firebrands” (Yeshayahu 7:4) were destined to miscarry.
It wasthen, too, that the sign was aiven of the vigin who should conceive, and bear a son, and should call His name Immanu'el. Rezin had to content himself on this campaign to the South with the capture of Elath from the men of Yehudah and its restoration to the men of Edom, from whom it had been taken and made a seaport by Shlomo (Melechim Bet 16:6, where it is agareed that “Syria” and “Syrians” should be read “Edom” and “Edomites,” which in the Hebrew script are easy to be mistaken for one another, and are in fact often mistaken).
Rezin, however, had a more formidable enemy to encounter on his return to Damascus. Ahaz, like kings of Yehudah before and after him, placed his reliance more on the arm of flesh than on the true King of his people, and appealed to Tiglath-pileser III, of Assyria, for help. Ahaz deliberately sacrificed the independence of his country in the terms of his offer of submission to the Assyrian: “I am thy servant and thy son” (Melechim Bet 16:7).
http://prophetess.lstc.edu/~rklein/Documents/end.htm Tiglath-Pileser III (from the Hebraic form of Akkadian: Tukultī-apil-Ešarra, "my trust is in the son of Esharra") was a prominent king of Assyria in the 8th century BC (ruled 745–727 BC) and is widely regarded as the founder of the Neo-Assyrian Empire. He is considered to be one of the most successful military commanders in world history, conquering most of the world known to the ancient Assyrians before his death.Tiglath-pileser had already carried his arms to the West and ravaged the northern border of Yisrael; and now he crossed the Euphrates and hastened to Damascus, slaying Rezin and carrying his people captive to Kir (Melekhim Bet 16:9). In the copious Annals of Tialath-pileser, Rezin figures with the designation Racunu(ni), but the tablet recording his death, found and read by Sir Henry Rawlinson, has been irrecoverably lost, and only the fact of its existence and loss remains (Schrader, COT, I, 252, 257). With the death of Rezin the kingdom of Damascus and Syria came to an end.Rezin, Sons of: Mentioned among the Nethinim (Ezra 2:48), who returned to Yerushalayim with Zerubbabel from captivity (compare Nehemyah 7:50).