Prophet Pearls #17-Yitro
Isaiah 6:1–7:6; 9:5–6
February 5, 2015
This week’s Prophet reading—traditionally called the Haftorah—is Isaiah 6:1–7:6; 9:5–6. It accompanies the Torah portion Yitro (Exodus 18:1–20:23).
This passage records Isaiah’s calling and commission as a prophet, which begins with a dramatic revelation of the throne of God. The prophet then reassures King Ahaz of Judah that a hostile coalition of Syria and Israel will not succeed in dethroning him. The Haftorah concludes with the promise of a righteous king who will occupy the throne of David. Listen to Keith Johnson and Nehemia Gordon as they discover priceless gems in this installment of Prophet Pearls: Exploring Biblical Prophecy for Yesterday, Today, and Tomorrow.
If you would like to listen to Keith and Nehemia discuss the Torah portions that correlate to the Prophet portions here are the original Torah Pearls programs recorded in 2011-2012.
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May 19, 2019 at 3:54 pm /
I really wish y’all had gone through Chapter 8 in this study, as I’m chock-full of questions about the text. I understand that other sections are important, but this was equally important to me.
May Yehovah continue blessing both of you (and Jono!) as you continue learning and sharing what you’ve learned!
May 9, 2019 at 10:29 pm /
As I understand it the NT does link OT prophecies to Christ that previously were not considered messianic, so it was interesting to note that Isaiah Chapter 5 was not one of them.
April 5, 2015 at 5:55 pm /
This was interesting based on the theologies created by people not understanding the history behind many expressions. The confusion of language of father and son and to the expression of the father and I are one. These terms making the people confused when if they understood the language of vassal and suzerain and the father and son terms that go with that. Also the position of the vassal is to do the job he is sent to do as a perfect representative of the suzerain in the job he is to do. He basically the suzerain in that instance of the job so there is like a oneness to it. Like Abraham had Eliezer. So when it comes to Yeshua, he came to set the path of returning to Torah and he was directing back to that.
In terms of seeing Yehovah, He “was, is, and is to come” which is an eternal/immortal expression. So no one can see Him fully we are mortal. I think that each that “saw” Him saw Him in part because it is not possible to see that kind of fullness. That is why their views were different. They each saw a different part but each only a part.
February 11, 2015 at 1:13 am /
Shalom, Keith and Nehemia, appreciate the many pearls presented in this Torah portion – that of Isa 6:1 “LORD” being Adonai אֶת־אֲדֹנָ֛י instead of YHWH as the norm in Hebrew. Would that be pointing to Aleph-Tav Adonai, as the Meshiach? I wonder.
Also in Ezekiel many verses have Adonai YHWH in Hebrew rather than the translated LORD God which should than be YHWH Elohim.
The clarifying explanation of skipping through the verses and jumping right to Isa 9:5,6 is another pearl, as with the explanation of שְׂרָפִ֨ים seraphim with the live coal in his hand from the Heavenly Altar that purifies.
Insightful as usual and so enjoyable a program. Thank you, and blessing you both!
February 8, 2015 at 12:48 pm /
What a joy it was to consider Isaiah’s [Yesaiyahu’s] heavenly encounter that included some visibility our thrice-holy El. Intriguing to me was how Keith mentioned some “other place” where the 3X-holy is mentioned, causing the Hebrew scholar to search and find that location in the writing of the Yochanan’s [John’s] revelation of an Hebrew…[keep reading]. If it weren’t for chapter divisions (made by scribes), there would be an instant discovery in the following verses in that Hebrew author’s Heavenly revelation [vision] of Someone who answers the almah and echad questions, thus answering the Who of Isaiah 9:6-7. Fascinating to me is Nehemia’s scholarly rendering of verse 6 [in English], aligning the Hebrew grammar in such a way to make name of the Son to be born unto us to be, Prince of Peace, and those titles preceding it describing YeHoVaH. A true pearl indeed! Yet, our Hebrew University scholar missed the use of this scripture in what he calls “[Keith’s] book.” True: There is no verbatim verse of that passage by the Hebrew writers of the Brit Chadasha, but that would be too elementary. Consider another Jewish Hebrew author, Luke, in his offering found in Luke 2:11.
Therefore, all contemporaneous critiques of the Hellenized ‘Christ’, and the associated ‘Christendom’ (as called for as they are) seemingly detract from the validity of the Hebrew continuity within the Brit Chadasha when compared to the Tahnak. Don’t forget that those writings come from Jewish Hebrews, who didn’t have clouds in the way [almah, echad] when looking to Heaven for the One [to come, or…] on the throne. Look again in those Heavenly visions given in YAH’s word; praying for the One to come very well could be seen [Revelation 4:8 – 5: 14]. Amidst those spectacularly impressive Seraphim–WOW!!!–there can be seen the true Hebrew [Davidic] Root we all desire. In love: Look again, and…keep reading.
February 9, 2015 at 8:30 pm /
How maddening must be the blindness ‘in part’ of Orthodox rabbis. The seem to know the personality of Messiah, exactly as we do. They keep running into the word that became His Name over and over and over, as “God’s Salvation”. I listen to them speak, pause, and then go on past references to Yeshua all the time. Pray for the eyes of their understanding to be opened!
February 11, 2015 at 2:03 pm /
Amen!
February 7, 2015 at 1:10 pm /
Isaiah saw God in a vision. If he had seen Him in the flesh, he probably would have died. My 2 cents.
February 8, 2015 at 12:56 pm /
Interesting point.
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