The Soporific Cult that is Practiced Today Even by Christians, ישעיהו כט:ז-יב / Isaiah 29:7-12

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Isaiah 29:7-12

We note again that Isaiah speaks of the drunkards in Isaiah 29:9 which illustrates a wanton disregard for the things of God. It is because of this unawareness of one’s surroundings, what one is doing, and disregard for life coupled with pride, that the Lord God must bring His people down to destruction prior to the bringing of the promised salvation. (See Isaiah 28:5-6 and 29:5-8). The problem here is that of complacency, the people had a lack of maturity, zero spiritual insight, and an indifference to sin where they chose to embrace sin as opposed to embracing holiness. The point about these things is that we should have discernment concerning sin in our lives, we should be able to perceive the working of God in history and in our lives, and not be callous to the call of the Spirit of God on our hearts to serve Him and walk in His holy and righteous ways. We note how God had given His people the Torah, and they have turned from and forgotten God’s instruction for life! Because the entire nation turned from the Lord God Almighty in heaven, the entire nation sinks into destruction due to their choices to walk in the way of the nations in ungodliness.

We note in forest management, fires are sometimes started in order to allow for new growth to come forth. This is the idea of getting rid of the old ways to make way for the new ways, the ways of God’s holiness and righteousness! This is how the Lord Works to bring something so significant into one’s life that it is shocking for the purpose of waking up the one who has fallen asleep. Note that we talked previously about the drunkenness of pride, position of power, of the cultic ritual of the nation’s being coupled to sexual sin, and those who are caught up in these things are unable to recognize their own disastrous state. We note how this is exactly what is going on today, men, women, parents are intoxicated with LGBTQ and woke ideologies, and are literally performing child abuse through exposing their children to these things. This should be obvious to everyone simply by the many trans-story time meetings parents are taking their young children to. We note how these things are all related: child abuse, blood cults, human trafficking, and human sacrifice, how each of these things are found in the ancient pagan religions, and these things are also taking place by leaders and people in power in this nation and around the world today! Each of these things is a reality of the world that we live in! These things coupled with the words of Isaiah demonstrates how the workings of the evil one is timeless, as the evil one has been working to destroy the lives of the innocent since the beginning of creation with Adam and Eve. The weightiness of these things in regard to the innocent children Yeshua spoke about according to Matthew 18:1-9.

Matthew 18:1–9 
18:1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 18:2 And Jesus called a little child unto him, and set him in the midst of them, 18:3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. 18:4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. 18:5 And whoso shall receive one such little child in my name receiveth me. 18:6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. 18:7 Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh! 18:8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. 18:9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. (KJV, ܒ݁ܗܳܝ ܫܳܥܬ݂ܴܐ ܆ ܩܪܷܒ݂ܘ ܬܱ݁ܠܡܺܝ̈ܕ݂ܶܐ ܠܘܳܬ݂ ܝܶܫܽܘܥ ܂ ܘܳܐܡܪܻܝܢ ܂ ܡܰܢܽܘ ܟܱ݁ܝ ܪܱܒ݂ ܒ݁ܡܰܠܟܾ݁ܘܬ݂ܴܐ ܕܱ݁ܫܡܰܝܳܐ ܂ܘܰܩܪܴܐ ܝܶܫܽܘܥ ܛܱܠܝܳܐ ܂ ܘܰܐܩܺܝܡܶܗ ܒܱ݁ܝܢܳܬ݂ܗܽܘܢ ܂ ܘܶܐܡܰܪ ܂ ܐܱܡܺܝܢ ܐܴܡܰܪܢܳܐ ܠܟ݂ܽܘܢ ܁ ܕܷ݁ܐܠܴܐ ܬܷ݁ܬ݂ܗܰܦ݂ܟܾ݁ܘܢ ܁ ܘܬ݂ܷܗܘܽܘܢ ܐܱܝܟ݂ ܛܠܴܝܷ̈ܐ ܆ ܠܴܐ ܬܷ݁ܥܠܾܘܢ ܠܡܰܠܟܾ݁ܘܬ݂ܴܐ ܕܱ݁ܫܡܰܝܳܐ ܂ ܡܰܢ ܗܳܟ݂ܺܝܠ ܕܱ݁ܡܡܰܟܷ݁ܟ݂ ܢܰܦ݂ܫܶܗ ܂ ܐܱܝܟ݂ ܗܳܢܳܐ ܛܱܠܝܳܐ ܆ ܗܽܘ ܢܶܗܘܶܐ ܪܱܒ݂ ܒ݁ܡܰܠܟܾ݁ܘܬ݂ܴܐ ܕܱ݁ܫܡܰܝܳܐ ܂ ܘܡܰܢ ܕܱ݁ܢܩܰܒܷ݁ܠ ܐܱܝܟ݂ ܛܱܠܝܳܐ ܗܳܢܳܐ ܁ ܒ݁ܫܶܡܝ ܂ ܠܻܝ ܡܩܰܒܷ݁ܠ ܂ ܘܟ݂ܽܠ ܕ݁ܢܰܟ݂ܫܶܠ ܠܚܰܕ݂ ܡܶܢ ܗܳܠܷܝܢ ܙܥܽܘܪܷ̈ܐ ܂ ܕܱ݁ܡܗܰܝܡܢܺܝܢ ܒܻ݁ܝ ܆ ܦܱ݁ܩܳܚ ܗ̄ܘܳܐ ܠܷܗ ܕ݁ܬ݂ܷܗܘܶܐ ܬܱ݁ܠܝܳܐ ܪܱܚܝܳܐ ܕܱ݁ܚܡܳܪܴܐ ܒ݁ܨܱܘܪܷܗ ܆ ܘܰܡܛܱܒܱ݁ܥ ܒ݁ܥܽܘܡܩܰܘܗ̄ܝ̈ ܕ݁ܝܰܡܳܐ ܀ ܘܳܝ ܠܥܳܠܡܳܐ ܡܶܢ ܡܰܟ݂ܫܾ̈ܘܠܷܐ ܂ ܐܱܢܰܢܩܺܐ ܓܷ݁ܝܪ ܕ݁ܢܺܐܬ݂ܾܘܢ ܡܰܟ݂ܫܾ̈ܘܠܷܐ ܂ ܘܳܝ ܕܷ݁ܝܢ ܠܓ݂ܰܒ݂ܪܴܐ ܕ݁ܒ݂ܺܐܝܕ݂ܶܗ ܢܺܐܬ݂ܾܘܢ ܡܰܟ݂ܫܾ̈ܘܠܷܐ ܀ ܐܷܢ ܕܷ݁ܝܢ ܐܻܝܕ݂ܳܟ݂ ܂ ܐܱܘ ܪܷܓ݂ܠܴܟ݂ ܁ ܡܰܟ݂ܫܠܴܐ ܠܴܟ݂ ܆ ܦ݁ܣܽܘܩܶܝܗ ܘܰܫܕ݂ܺܝܗ ܡܶܢܳܟ݂ ܂ ܛܴܒ݂ ܗ̄ܽܘ ܠܴܟ݂ ܕ݁ܬ݂ܷܥܽܘܠ ܠܚܰܝܷ̈ܐ ܁ ܟܱ݁ܕ݂ ܚܓ݂ܺܝܣ ܐܱܢ̄ܬ݁ ܐܱܘ ܟܱ݁ܕ݂ ܦ݁ܫܺܝܓ݂ ܆ ܘܠܴܐ ܟܱ݁ܕ݂ ܐܻܝܬ݂ ܠܴܟ݂ ܬܱ݁ܪ̈ܬܷ݁ܝܢ ܐܻܝ̈ܕ݂ܺܝܢ ܐܱܘ ܬܱ݁ܪ̈ܬܷ݁ܝܢ ܪܷ̈ܓ݂ܠܻܝܢ ܇ ܬܷ݁ܦܷ݁ܠ ܒ݁ܢܽܘܪܴܐ ܕܱ݁ܠܥܳܠܱܡ ܂ ܘܶܐܢ ܗܽܘ ܕ݁ܥܰܝܢܳܟ݂ ܡܰܟ݂ܫܠܴܐ ܠܴܟ݂ ܆ ܚܨܻܝܗ ܁ ܘܰܫܕ݂ܺܝܗ ܡܶܢܳܟ݂ ܂ ܛܴܒ݂ ܗ̄ܽܘ ܠܴܟ݂ ܕ݁ܒ݂ܰܚܕ݂ܳܐ ܥܰܝܢܳܐ ܬܷ݁ܥܽܘܠ ܠܚܰܝܷ̈ܐ ܆ ܘܠܴܐ ܟܱ݁ܕ݂ ܐܻܝܬ݂ ܠܴܟ݂ ܬܱ݁ܪ̈ܬܷ݁ܝܢ ܥܰܝܢܻ̈ܝܢ ܬܷ݁ܦܷ݁ܠ ܒ݁ܓ݂ܺܗܰܢܳܐ ܕ݁ܢܽܘܪܴܐ ܀ *18 Ἐν ἐκείνῃ ⸆ τῇ ⸀ὥρᾳ προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ λέγοντες·* τίς ἄρα μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν; 2 καὶ προσκαλεσάμενος ⸆ παιδίον ⸇ ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν 3 καὶ εἶπεν·* ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία,* οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.* 4 ὅστις οὖν ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὗτός ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.* 5 καὶ ὃς ἐὰν δέξηται ἓν παιδίον τοιοῦτο ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται. *6 Ὃς δʼ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ,* συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς ⸀περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης. 7 Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων·* ἀνάγκη γὰρ ⸆ ἐλθεῖν τὰ σκάνδαλα,* πλὴν οὐαὶ τῷ ἀνθρώπῳ ⸇ διʼ οὗ τὸ σκάνδαλον ἔρχεται. *8 Εἰ δὲ ἡ χείρ σου ἢ ὁ πούς σου σκανδαλίζει σε,* ἔκκοψον ⸀αὐτὸν καὶ βάλε ἀπὸ σοῦ·* καλόν σοί ἐστιν εἰσελθεῖν εἰς τὴν ζωὴν ⸉κυλλὸν ἢ χωλὸν⸊ ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον. 9 ⸂καὶ εἰ⸃ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ πυρός.)

We note how Yeshua sat a child before him and spoke of our having to become as children in order to enter the kingdom of heaven. This is the concept of innocence, we must seek our Father in heaven in this way, as a child seeks his parents and has complete trust. Yeshua says woe to the man who offends one of the little ones, it would be better for him to be cast in the sea with a millstone tied around his neck. Yeshua speaks of people who abuse children and who lead them astray, such people are cast into hell! He goes on to say if the eye, the hands, or the feet cause one to sin, it would be better to pluck out the eye, or cut off the hand or foot that offends, as opposed to being cast into hell. These are very significant statements. Yeshua is providing shock value in his statements on the weightiness of sin and sin’s outcome of being cast into hell. Those who are involved in child abuse exposing their children or someone else’s children to LGBTQ, woke ideologies, or even trans-gendering are guilty of this very thing that Yeshua is speaking about. The drunkenness that is spoken here is not necessarily literal concerning alcoholic beverages. The idea of being drunk on ideology is exactly what is happening today in our society / culture throughout the world and is part of the soporific cult that we see today rooted in television and entertainment. Many liberals believe they are correct in coupling these ideologies with their faith. Sadly, these things are wholly incompatible with our faith and the one who chooses to mingle with the ways of the world will be cast into hell along with the child abuser! The word soporific is an adjective and it means “causing or tending to cause sleep, tending to dull awareness or alertness.” This is how many people behave today, asleep, unaware of the working of the evil one in this world and in even their own lives! Because of the allure of liberalism, one is unable to recognize the disastrous state that one is in until it is too late! The Lord God does not approve of these things, He takes no pleasure in the debauched behaviors of the LGBTQ ideologies and those who abuse their children exposing them to these things! The truth concerning God’s holy word is that there is nothing more valuable than actually having a relationship with the Almighty God! (Tehillim / Psalms 51:18-19 [Eng. 16-17], Micca 6:6–8) We note that it is God’s holy and righteous ways which are most important, see Devarim / Deuteronomy 10:12–16 and Tehillim / Psalms 84:2–13 [Eng. 1–12]. Paul describes the righteous and holy ways of God in the following way according to Colossians 3:12-17.

Colossians 3:12–17 
3:12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; 3:13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. 3:14 And above all these things put on charity, which is the bond of perfectness. 3:15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. 3:16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 3:17 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. (KJV, ܠܒ݂ܰܫܘ ܗܳܟ݂ܺܝܠ ܐܱܝܟ݂ ܓ݁ܒ݂ܰܝܴ̈ܐ ܕܱ݁ܐܠܴܗܳܐ ܁ ܩܰܕܻ݁ܝ̈ܫܶܐ ܘܚܰܒܻ݁ܝ̈ܒ݂ܶܐ ܆ ܪܱ̈ܚܡܶܐ ܂ ܘܪܾܘܚܳܦ݂ܳܐ ܂ ܘܒ݂ܰܣܺܝܡܽܘܬ݂ܴܐ ܂ ܘܡܰܟܻ݁ܝܟ݂ܽܘܬ݂ ܪܷܥܝܳܢܳܐ ܂ ܘܢܺܝܚܽܘܬ݂ܴܐ ܂ ܘܢܰܓܻ݁ܝܪܾܘܬ݂ ܪܾܘܚܳܐ ܂ܘܰܗܘܰܝܬܾ݁ܘܢ ܡܣܰܝܒ݁ܪܻܝܢ ܚܰܕ݂ ܠܚܰܕ݂ ܘܫܳܒ݂ܩܺܝܢ ܚܰܕ݂ ܠܚܰܕ݂ ܂ ܘܶܐܢ ܐܻܝܬ݂ ܠܐ̱ܢܳܫ ܥܰܠ ܚܰܒ݂ܪܷܗ ܪܾܘܥܳܡܳܐ ܆ ܐܱܝܟܱ݁ܢܳܐ ܕܱ݁ܡܫܺܝܚܳܐ ܫܒ݂ܰܩ ܠܟ݂ܽܘܢ ܆ ܗܳܟ݂ܰܢܳܐ ܐܴܦ݂ ܐܱܢ̄ܬܾ݁ܘܢ ܫܒ݂ܽܘܩܘ ܂ ܘܥܰܡ ܗܳܠܷܝܢ ܟܾ݁ܠܗܶܝܢ ܁ ܚܽܘܒܴ݁ܐ ܕ݁ܗܽܘܝܽܘ ܚܙܳܩܳܐ ܕܱ݁ܓ݂ܡܺܝܪܾܘܬ݂ܴܐ ܂ ܘܰܫܠܴܡܶܗ ܕܱ݁ܡܫܺܝܚܳܐ ܢܕ݂ܰܒܱ݁ܪ ܠܷܒܱ݁ܘܳܬ݂ܟ݂ܽܘܢ̈ ܇ ܕ݁ܠܷܗ ܐܷܬ݂ܩܪܻܝܬܾ݁ܘܢ ܒ݁ܚܰܕ݂ ܦ݁ܓ݂ܰܪ ܂ ܘܰܗܘܰܝܬܾ݁ܘܢ ܡܰܘܕܷ݁ܝܢ ܠܱܡܫܺܝܚܳܐ ܆ ܕ݁ܡܶܠܬ݂ܷܗ ܬܷ݁ܥܡܰܪ ܒ݁ܟ݂ܽܘܢ ܥܰܬܻ݁ܝܪܴܐܝܺܬ݂ ܒ݁ܟ݂ܽܠ ܚܶܟ݂ܡܳܐ ܂ ܘܰܗܘܰܝܬܾ݁ܘܢ ܡܰܠܦ݂ܺܝܢ ܘܪܴܕ݂ܶܝܢ ܢܰܦ݂ܫܟ݂ܽܘܢ ܆ ܒ݁ܡܰܙܡܽܘܪܷ̈ܐ ܘܰܒ݂ܬ݂ܷܫ̈ܒ݁ܚܳܬܴ݁ܐ ܘܒ݂ܰܙܡܺܝܪܴ̈ܬ݂ܴܐ ܕ݁ܪܾܘܚܳܐ ܂ ܘܰܒ݂ܛܱܝܒܾ݁ܘܬ݂ܴܐ ܗܘܰܝܬܾ݁ܘܢ ܙܳܡܪܻܝܢ ܒ݁ܠܷܒܱ݁ܘܳܬ݂ܟ݂ܽܘܢ̈ ܠܱܐܠܴܗܳܐ ܂ ܘܟ݂ܽܠ ܡܶܕܷ݁ܡ ܕ݁ܣܳܥܪܻܝܢ ܐܢ̄ܬܾ݁ܘܢ ܒ݁ܡܶܠܬ݂ܴܐ ܘܒ݂ܰܥܒ݂ܳܕ݂ܳܐ ܆ ܒܱ݁ܫܡܶܗ ܕ݁ܡܳܪܱܢ ܝܶܫܽܘܥ ܡܫܺܝܚܳܐ ܗܘܰܝܬܾ݁ܘܢ ܥܳܒ݂ܕܻ݁ܝܢ ܂ ܘܰܗܘܰܝܬܾ݁ܘܢ ܡܰܘܕܷ݁ܝܢ ܒܻ݁ܐܝܕ݂ܶܗ ܠܱܐܠܴܗܳܐ ܐܱܒ݂ܳܐ ܀ 12 Ἐνδύσασθε οὖν,* ὡς ἐκλεκτοὶ °τοῦ θεοῦ ἅγιοι °1καὶ ἠγαπημένοι,* σπλάγχνα οἰκτιρμοῦ χρηστότητα ταπεινοφροσύνην πραΰτητα μακροθυμίαν,* 13 ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ ⸀μομφήν·* καθὼς καὶ ὁ ⸁κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς·* 14 ἐπὶ πᾶσιν δὲ τούτοις τὴν ἀγάπην, ⸀ὅ ἐστιν σύνδεσμος τῆς ⸁τελειότητος.* 15 καὶ ἡ εἰρήνη τοῦ ⸀Χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν °ἑνὶ σώματι·* καὶ εὐχάριστοι γίνεσθε. *16 Ὁ λόγος τοῦ ⸀Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως, ἐν πάσῃ σοφίᾳ διδάσκοντες καὶ νουθετοῦντες ἑαυτούς, ψαλμοῖς ⸁ὕμνοις ᾠδαῖς πνευματικαῖς ἐν °[τῇ] χάριτι ᾄδοντες ἐν ⸂ταῖς καρδίαις⸃ ὑμῶν τῷ ⸀1θεῷ·* 17 καὶ πᾶν ὅ τι ἐὰν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι ⸂κυρίου Ἰησοῦ⸃,* εὐχαριστοῦντες τῷ θεῷ ⸆ πατρὶ διʼ αὐτοῦ.*)

We note that Paul describes the people of God as walking in the ways of God, which is in holiness, full of mercy, kindness, humbleness, meekness, longsuffering, and forgiving of others! He says that the peace of God should rule in our hearts and to be thankful! And everything that we do, we are to do in the name of Yeshua the Messiah and give thanks to God our Father in heaven for all that we have! These things describe the intentionality of our faith, that we are to be proactive in our walk before both God and Men! The world today, just like the world in Isaiah’s day, the people do not know or forget that the Lord God seeks for all men to turn from their wicked ways, and to seek Him for forgiveness of sin. Our approach should be as the Psalmist says according to Tehillim / Psalms 139:23-24.

ספר תהילים פרק קלט
כג   חָקְרֵנִי אֵל וְדַע לְבָבִי בְּחָנֵנִי וְדַע שַֹרְעַפָּי: כד   וּרְאֵה אִם-דֶּרֶךְ-עֹצֶב בִּי וּנְחֵנִי בְּדֶרֶךְ עוֹלָם: 

Tehillim / Psalm 139:23–24 
139:23 Search me, O God, and know my heart: Try me, and know my thoughts: 139:24 And see if there be any wicked way in me, And lead me in the way everlasting. (KJV)

Here the Psalmist directs us to seek the Lord God to search out our hearts, and to reveal whether there is wickedness in our lives. Seeking the Lord also involves allowing Him to show us the way of truth, and to walk in the everlasting path as the Psalmist states וּנְחֵנִי בְּדֶרֶךְ עוֹלָם “and lead me in the everlasting path.” This is the path of God according to His holy word, just as Paul speaks about the way in which God’s people should walk. 

Isaiah states the following according to Isaiah 29:7.

ספר ישעיה פרק כט
ז   וְהָיָה כַּחֲלוֹם חֲזוֹן לַיְלָה הֲמוֹן כָּל-הַגּוֹיִם הַצֹּבְאִים עַל-אֲרִיאֵל וְכָל-צֹבֶיהָ וּמְצֹדָתָהּ וְהַמְּצִיקִים לָהּ: 

Isaiah 29:7 states, “And the multitude of all the nations that fight against Ariel, Even all that fight against her and her munition, and that distress her, Shall be as a dream of a night vision. (וְהָיָה כַּחֲלוֹם חֲזוֹן לַיְלָה הֲמוֹן כָּל-הַגּוֹיִם הַצֹּבְאִים עַל-אֲרִיאֵל וְכָל-צֹבֶיהָ וּמְצֹדָתָהּ וְהַמְּצִיקִים לָהּ)” Remember Ariel is interpreted by the Targum Jonathan to be the altar in Jerusalem. This suggests there is a spiritual aspect to this invasion that is going to take place. This is further illustrated by Isaiah opening verse 7 with וְהָיָה כַּחֲלוֹם חֲזוֹן לַיְלָה “and it shall be like a dream a night vision.” Job provides some insight into this opening phrase concerning the dream and the night vision.

ספר איוב פרק לג
טו   בַּחֲלוֹם | חֶזְיוֹן לַיְלָה בִּנְפֹל תַּרְדֵּמָה עַל-אֲנָשִׁים בִּתְנוּמוֹת עֲלֵי מִשְׁכָּב: טז   אָז יִגְלֶה אֹזֶן אֲנָשִׁים וּבְמֹסָרָם יַחְתֹּם: יז   לְהָסִיר אָדָם מַעֲשֶֹה וְגֵוָה מִגֶּבֶר יְכַסֶּה: יח   יַחְשֹךְ נַפְשׁוֹ מִנִּי-שָׁחַת וְחַיָּתוֹ מֵעֲבֹר בַּשָּׁלַח: יט   וְהוּכַח בְּמַכְאוֹב עַל-מִשְׁכָּבוֹ וְרֹיב [וְרוֹב] עֲצָמָיו אֵתָן: כ   וְזִהֲמַתּוּ חַיָּתוֹ לָחֶם וְנַפְשׁוֹ מַאֲכַל תַּאֲוָה: כא   יִכֶל בְּשָֹרוֹ מֵרֹאִי וְשֻׁפּיּ [וְשֻׁפּוּ] עַצְמֹתָיו לֹא רֻאוּ: כב   וַתִּקְרַב לַשַּׁחַת נַפְשׁוֹ וְחַיָּתוֹ לַמְמִתִים::       

Job 33:15–22 
33:15 In a dream, in a vision of the night, When deep sleep falleth upon men, In slumberings upon the bed; 33:16 Then he openeth the ears of men, And sealeth their instruction, 33:17 That he may withdraw man from his purpose, And hide pride from man. 33:18 He keepeth back his soul from the pit, And his life from perishing by the sword. 33:19 He is chastened also with pain upon his bed, And the multitude of his bones with strong pain: 33:20 So that his life abhorreth bread, And his soul dainty meat. 33:21 His flesh is consumed away, that it cannot be seen; And his bones that were not seen stick out. 33:22 Yea, his soul draweth near unto the grave, And his life to the destroyers. (KJV)

Here Job speaks of the night vision as man being in a dream state. It is important to note that a person may feel spiritually vulnerable when they go to sleep. This is even more exacerbated if one is dabbling in the occult, even the soporific cult of being lulled asleep due to our wanton love of self and pleasure. This is why it is so important that we be careful about what kinds of movies we watch, the games we play, what we read or listen to, as each of these are paths for attack from the evil one. The best rule of thumb is to ask the question, would my doing these things line up with God’s words on holiness and righteousness? Would Yeshua have approved of this behavior? The reason these things are true is based upon what Job is saying here in the Scriptures. He says that when one sleeps, this is the time in which God opens the ears of men to speak to them. The purpose of this is to provide divine warning, so to draw one back from the grave, so that one does not perish by the sword, so one turns from pride, and if these things are not enough, the Lord God will chasten the man with pain upon his bead, and his flesh will consume away, all for the purpose of waking up the one who sleeps! Note the soporific cult that is active today in men’s lives, remember this is anything that “causes or tends to cause sleep, and tends to dull awareness or alertness” all for the purpose of deception, and keeping a person right where they are unchanging living in sin. Notice all of the Torah centric concepts that Job draws in while speaking. (Note also the Torah was given after Job, but these basic principles are paralleled in the Torah narrative.) Remember how God spoke to Abimelech in regards to Sarah and Abraham (Bereshit / Genesis 20:1-18) and when God spoke to Abimelech (possibly a different king) in a dream concerning Rivkah and Isaac (Bereshit / Genesis 26:1-17)? We also remember Devarim / Deuteronomy 28 concerning those who do not listen to the voice of God and as a result the Lord brings the sword, disease, and the plague. There is a consistency here in relation to seeking the Lord, listening, and/or ignoring God’s holy Word! This is the point of Isaiah’s words הֲמוֹן כָּל-הַגּוֹיִם הַצֹּבְאִים עַל-אֲרִיאֵל “the multitude all the nations hosts against Ariel” how all of the ways of the nations stand in opposition to the Altar of God and His Holy Ways. 

Isaiah goes on to talk about the emptiness of the soul in Isaiah 29:8.

ספר ישעיה פרק כט
ח   וְהָיָה כַּאֲשֶׁר יַחֲלֹם הָרָעֵב וְהִנֵּה אוֹכֵל וְהֵקִיץ וְרֵיקָה נַפְשׁוֹ וְכַאֲשֶׁר יַחֲלֹם הַצָּמֵא וְהִנֵּה שֹׁתֶה וְהֵקִיץ וְהִנֵּה עָיֵף וְנַפְשׁוֹ שׁוֹקֵקָה כֵּן יִהְיֶה הֲמוֹן כָּל-הַגּוֹיִם הַצֹּבְאִים עַל-הַר צִיּוֹן:       

Isaiah 29:8 states, “It shall even be as when an hungry man dreameth, and, behold, he eateth; But he awaketh, and his soul is empty: (וְהָיָה כַּאֲשֶׁר יַחֲלֹם הָרָעֵב וְהִנֵּה אוֹכֵל וְהֵקִיץ וְרֵיקָה נַפְשׁוֹ) Or as when a thirsty man dreameth, and, behold, he drinketh; But he awaketh, and, behold, he is faint, and his soul hath appetite: So shall the multitude of all the nations be, That fight against mount Zion. (וְכַאֲשֶׁר יַחֲלֹם הַצָּמֵא וְהִנֵּה שֹׁתֶה וְהֵקִיץ וְהִנֵּה עָיֵף וְנַפְשׁוֹ שׁוֹקֵקָה כֵּן יִהְיֶה הֲמוֹן כָּל-הַגּוֹיִם הַצֹּבְאִים עַל-הַר צִיּוֹן)” Isaiah paralles physical hunger and thirsting and dreaming about eating food and drinking water, and when waking up he is empty. Note the word translated “his soul” is נַפְשׁוֹ this is part of the description of man, who was created in the image of God, and has three levels of spirituality according to the Zohar, the neshamah, the nefesh, and the ruach. The neshamah is the base emotions, the nefesh is the flesh-the body, and the ruach is the spiritual aspect. The Zohar discusses the creation of Man, and the uniqueness of man in the idea of God giving us a spiritual understanding and connection to Him. This is illustrated in Isaiah’s words as he goes on according to Isaiah 29:8 saying הֲמוֹן כָּל-הַגּוֹיִם הַצֹּבְאִים עַל-הַר צִיּוֹן “the multitude all the nations hosts against the mount Zion.” We can see the host of the nations, also has the aspect of the spiritual forces that are at work in the nations who come against Zion, which provides us context that what Isaiah is speaking of is spiritual. The backdrop to these things in the narrative is the reality of the nations bringing war and devastation that is frightening. A text comparison to the LXX, TgJ, and L-Peshitta reveals the following:

The TgJ translates saying, “8 And it shall be as when a hungry man dreameth, behold, he eateth; but he awakes, and he is in want: or as when a thirsty man dreameth, and behold, he drinketh; but he awaketh, and behold, he is faint, he is spent: so shall the multitude of all the nations be, that gather themselves together against the mountain of Zion.” The TgJ draws on this idea that those who fight against the Lord (i.e. against the mountain of Zion) will thirst and hunger and be in want. The LXX translates saying, 8 καὶ ἔσονται ὡς οἱ ἐν ὕπνῳ πίνοντες καὶ ἔσθοντες, καὶ ἐξαναστάντων μάταιον αὐτῶν τὸ ἐνύπνιον, καὶ ὃν τρόπον ἐνυπνιάζεται ὁ διψῶν ὡς πίνων καὶ ἐξαναστὰς ἔτι διψᾷ, ἡ δὲ ψυχὴ αὐτοῦ εἰς κενὸν ἤλπισεν, οὕτως ἔσται ὁ πλοῦτος πάντων τῶν ἐθνῶν, ὅσοι ἐπεστράτευσαν ἐπὶ τὸ ὄρος Σιων. 8 And like those who drink and eat in their sleep, and when they awake the dream is to no avail, the way the one who is thirsty dreams as if he were drinking and when he awakes, he is still thirsty, and his soul hoped in vain, so will be the wealth of all the nations, every one that waged war against the mountain of Zion.” (LES) The LXX also translates the MSS saying that all the wealth of the nations is no hope for everyone that wages war against the Lord (the mountain of Zion). The story of Sennacherib attacking Jerusalem (2 Kings 18:17-19:37), the people looking over the walls of Jerusalem had to be terrified. The Lord God destroyed the army, decimating the camp, and so the army withdrew from Jerusalem. This parallels what Isaiah is saying here in the MSS and according to the LXX and TgJ, that the strength and/or wealth of a nation is nothing when one comes against the God of Israel! In this situation, the army leaving could have been like a dream, unbelievable but yet the army is gone. This particular way in which God delivered Israel came by a prophetic message from Isaiah to the king, that God would do this. This should have been a wakeup call for the people and the leaders of Jerusalem. Unfortunately, they are fixed in their ways, unmoving, and so God again brings the Assyrian army against Jerusalem. The point of all of these things is to wake up from slumber, to truly become aware and awake to our Father God in heaven and to His Messiah Yeshua! 

Isaiah goes on according to Isaiah 29:10 saying the following:

ספר ישעיה פרק כט
ט   הִתְמַהְמְהוּ וּתְמָהוּ הִשְׁתַּעַשְׁעוּ וָשֹׁעוּ שָׁכְרוּ וְלֹא-יַיִן נָעוּ וְלֹא שֵׁכָר: 

Isaiah 29:9 states, “Stay yourselves, and wonder; Cry ye out, and cry: They are drunken, but not with wine; They stagger, but not with strong drink. (הִתְמַהְמְהוּ וּתְמָהוּ הִשְׁתַּעַשְׁעוּ וָשֹׁעוּ שָׁכְרוּ וְלֹא-יַיִן נָעוּ וְלֹא שֵׁכָר)” Again Isaiah speaks of those who are drunk and stagger around. It is interesting how he says that the people stagger but not with strong drink. This means that their staggering around is from a different source. This is interesting as it reminds us of what it means to find the straight way, the correct path. The Hebrew word דרך is often translated as the “way” or “road” or “pathway,” etc. Metaphorically this may also refer to the path by which one walks, the path or course of one’s life. We note that everyone who has the breath of life in them, every man, woman, and child, is on this path of life and our lives represent the choices that we make concerning how we walk down that path of life. Here Isaiah speaks of those who stagger along the path and seemingly not knowing what they are doing. There is a parallel thought in what Solomon wrote in Mishley / Proverbs 14:12:

ספר משלי פרק יד
יב   יֵשׁ דֶּרֶךְ יָשָׁר לִפְנֵי-אִישׁ וְאַחֲרִיתָהּ דַּרְכֵי-מָוֶת: 

Mishley / Proverbs 14:12
14:12 There is a way which seemeth right unto a man, But the end thereof are the ways of death. (KJV)

Solomon writes יֵשׁ דֶּרֶךְ יָשָׁר לִפְנֵי-אִישׁ “there is a way right before a man” here the KJV adds the word “seems” to indicate the way which one perceives is correct is actually one that leads to death. (וְאַחֲרִיתָהּ דַּרְכֵי-מָוֶת) In other words, it is possible to assume we are on the correct path and actually be on the road to death. This is a serious accusation, and a serious situation, since this is exactly what Isaiah is describing how the people are drunk and staggering but not by consuming alcohol. When one turns from the holy and righteous ways of God, one’s path is haphazard, being blown around, unable to walk in a consistently righteous way. What these things are speaking to us is concerning having an awareness of our lives, being intuitive to search out our ways, and to measure in our own lives whether we are walking as God would have us to walk. Note these things are not speaking of judging someone else’s walk, but that of inspecting our own walk and living before God! We note what Solomon is saying here, that there is such a thing as self-destruction and delusion. Self delusion, believing the lie, leads to self destruction and ultimately to death as Solomon writes, וְאַחֲרִיתָהּ דַּרְכֵי-מָוֶת “But the end thereof are the ways of death.” The only remedy is Teshuvah (Repentance) and a complete turning around 180 degrees to taking hold of God’s holy word and applying it to our lives! These things speak to trusting in the Lord God in heaven, as opposed to trusting in ourselves, or other nations, as Isaiah is saying here in chapter 29. The men of this world are wise in the ways of the world, and are not spiritual, and so speak foolishly as drunkards staggering about. Note that the problem in Isaiah’s day is that the people’s drunkenness is not that of alcohol, but spiritual, and that they have so walked in such disobedience to God’s word for so long, that they are unable to hear the word of God or His call on their lives. We also note that the delay of destruction is evidence for the grace and mercy of God to provide time for Teshuvah (Repentance). The interesting thing is that destruction comes when one is least suspecting, this should be motivation enough to seek the Lord and His Mashiach today! Because there may come a day when one has reached the point of not being able to hear (Acts 28:26–28, Romans 1:24-28, Hebrews 4:1–11). This is why it is so important to Repent and seek the God of Israel and His Messiah Yeshua today!

Isaiah goes on to speak of spiritual slumber in Isaiah 29:10.

ספר ישעיה פרק כט
י   כִּי-נָסַךְ עֲלֵיכֶם יְהֹוָה רוּחַ תַּרְדֵּמָה וַיְעַצֵּם אֶת-עֵינֵיכֶם אֶת-הַנְּבִיאִים וְאֶת-רָאשֵׁיכֶם הַחֹזִים כִּסָּה: 

Isaiah 29:10 states, “For the LORD hath poured out upon you the spirit of deep sleep, And hath closed your eyes: (כִּי-נָסַךְ עֲלֵיכֶם יְהֹוָה רוּחַ תַּרְדֵּמָה וַיְעַצֵּם אֶת-עֵינֵיכֶם) The prophets and your rulers, the seers hath he covered. (אֶת-הַנְּבִיאִים וְאֶת-רָאשֵׁיכֶם הַחֹזִים כִּסָּה)” Here Isaiah says כִּי-נָסַךְ עֲלֵיכֶם יְהֹוָה רוּחַ תַּרְדֵּמָה “the Lord has poured upon you a spirit of deep sleep.” It is quite possible that when this happens, one is at the point of no return! The idea is of the people being given this due to their unrelenting sinfulness. This reminds us of what Paul wrote to the Romans in chapter 1 of his Epistle.

Romans 1:18–32 
1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 1:19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 1:21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 1:22 Professing themselves to be wise, they became fools, 1:23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 1:24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 1:25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 1:26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 1:27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 1:28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 1:29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 1:30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 1:31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 1:32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. (KJV, *18 Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ⸆ ἐν ἀδικίᾳ κατεχόντων*, 19 διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς·* ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε* °ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 21 διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλʼ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία*. 22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν* 23 καὶ ⸀ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν*. 24 Διὸ ⸆ παρέδωκεν* αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν* ⸀αὐτοῖς·* 25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα*, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν*. 26 Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας*, αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν ⸀χρῆσιν εἰς τὴν παρὰ φύσιν⸆, 27 ὁμοίως ⸀τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους, ἄρσενες ἐν ἄρσεσιν τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν ⸁ἑαυτοῖς ⸀1ἀπολαμβάνοντες*. 28 Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ⸋ὁ θεὸς⸌ εἰς ἀδόκιμον νοῦν*, ποιεῖν τὰ μὴ καθήκοντα*, 29 πεπληρωμένους πάσῃ ἀδικίᾳ ⸂πονηρίᾳ πλεονεξίᾳ κακίᾳ⸃, μεστοὺς φθόνου φόνου ἔριδος °δόλου κακοηθείας, ψιθυριστὰς 30 ⸀καταλάλους θεοστυγεῖς ὑβριστὰς ὑπερηφάνους ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, 31 ἀσυνέτους ἀσυνθέτους ἀστόργους ⸆ ἀνελεήμονας·* 32 οἵτινες τὸ δικαίωμα τοῦ θεοῦ ⸀ἐπιγνόντες ⸆ ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον ⸇ ⸂αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν⸃ τοῖς πράσσουσιν*.)

We note how Paul interprets the idea of walking in ungodliness and unrighteousness, and those who hold the truth in unrighteousness. He says that they changed the glory of God to an idol, and image that is formed after the image of man, or beast. Because of these things, God has given those who do this over to vile affections lusting and burning for one another, man for man and woman for woman, and even for beasts (animals). Do we see a modern day parallel to these things in the LGBTQ community? Vile and unnatural affections changing the natural order of things, twisting and warping truth. Note how this is synonymous to those who are involved in pushing trans-genderism. Such people are filled with unrighteousness and Paul connects these things to the proud, boasters, and inventors of evil things, those who are unmerciful and believe they are better than everyone else. It is because of these things that God gives one over to the spirit of slumber, to the soporific cult to lull these men asleep so that their punishment will come in full in the intended time! Can we see clearly now why liberal ideologies are so incompatible with faith and faithfulness according to the Scriptures? Isaiah is providing a corrective word of God to this modern world! Men however are unwilling to hear from God, and so continue in their sinful ways, just as Isaiah is explaining according to His book to Judah and Jerusalem. 

Isaiah continues speaking of the words of the book being sealed up according to Isaiah 29:11.

ספר ישעיה פרק כט
יא   וַתְּהִי לָכֶם חָזוּת הַכֹּל כְּדִבְרֵי הַסֵּפֶר הֶחָתוּם אֲשֶׁר-יִתְּנוּ אֹתוֹ אֶל-יוֹדֵעַ הסֵפֶר [סֵפֶר] לֵאמֹר קְרָא נָא-זֶה וְאָמַר לֹא אוּכַל כִּי חָתוּם הוּא: יב   וְנִתַּן הַסֵּפֶר עַל אֲשֶׁר לֹא-יָדַע סֵפֶר לֵאמֹר קְרָא נָא-זֶה וְאָמַר לֹא יָדַעְתִּי סֵפֶר:

Isaiah 29:11 states, “And the vision of all is become unto you as the words of a book that is sealed, Which men deliver to one that is learned, Saying, Read this, I pray thee: And he saith, I cannot; for it is sealed: (וַתְּהִי לָכֶם חָזוּת הַכֹּל כְּדִבְרֵי הַסֵּפֶר הֶחָתוּם אֲשֶׁר-יִתְּנוּ אֹתוֹ אֶל-יוֹדֵעַ הסֵפֶר [סֵפֶר] לֵאמֹר קְרָא נָא-זֶה וְאָמַר לֹא אוּכַל כִּי חָתוּם הוּא)” Isaiah 29:12 “And the book is delivered to him that is not learned, Saying, Read this, I pray thee: And he saith, I am not learned. (וְנִתַּן הַסֵּפֶר עַל אֲשֶׁר לֹא-יָדַע סֵפֶר לֵאמֹר קְרָא נָא-זֶה וְאָמַר לֹא יָדַעְתִּי סֵפֶר)” Here Isaiah speaks of the words of the vision being in a sealed book, and how the seal works is through language, the only one who is able to read the book, or unseal the book, is the one who has been trained as the text states, יִתְּנוּ אֹתוֹ אֶל-יוֹדֵעַ הסֵפֶר “and was given to him who has knowledge of the book,” given to the one who is learned. This is an important statement, as we had been studying in previous studies, that when men choose to walk in the way of the nations, they are walking in a strange way and God does not recognize them. When one chooses to turn from the Holy and Righteous ways of God it is not surprising that the Lord God does not recognize such persons! These concepts are brought to their fulfillment in Yeshua the Messiah. We are reminded by these verses from the book of the Revelation of God according to Revelation 5:1-10.

Revelation 5:1–10
5:1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. 5:2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? 5:3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. 5:4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 5:5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. 5:6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 5:7 And he came and took the book out of the right hand of him that sat upon the throne. 5:8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. 5:9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth. (KJV, *5 Καὶ εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὶ τοῦ θρόνου βιβλίον γεγραμμένον ⸂ἔσωθεν καὶ ὄπισθεν⸃ ⸆κατεσφραγισμένον σφραγῖσιν ἑπτά.* 2 καὶ εἶδον ἄγγελον ἰσχυρὸν κηρύσσοντα °ἐν φωνῇ μεγάλῃ·* τίς ἄξιος ⸆ ἀνοῖξαι τὸ βιβλίον καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ; 3 καὶ οὐδεὶς ἐδύνατο ἐν τῷ οὐρανῷ ⸆ ⸀οὐδὲ ἐπὶ τῆς γῆς ⸋ ⸁οὐδὲ ὑποκάτω τῆς γῆς⸌ ἀνοῖξαι τὸ βιβλίον ⸀1οὔτε βλέπειν αὐτό. 4 ⸋καὶ ⸂ἔκλαιον πολύ⸃, ὅτι οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι ⸆ τὸ βιβλίον οὔτε βλέπειν αὐτό.⸌* 5 καὶ εἷς ἐκ τῶν πρεσβυτέρων λέγει μοι· μὴ κλαῖε,* ἰδοὺ ἐνίκησεν ὁ λέων °ὁ ἐκ τῆς φυλῆς Ἰούδα,* ἡ ῥίζα Δαυίδ, ⸀ἀνοῖξαι τὸ βιβλίον καὶ ⸆ τὰς ἑπτὰ σφραγῖδας αὐτοῦ. *6 Καὶ ⸀εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρων ἀρνίον ⸁ἑστηκὸς ὡς ἐσφαγμένον ⸀1ἔχων κέρατα ἑπτὰ καὶ ὀφθαλμοὺς ἑπτὰ ⸀2οἵ εἰσιν τὰ °[ἑπτὰ]* πνεύματα τοῦ θεοῦ ⸀3ἀπεσταλμένοι εἰς πᾶσαν τὴν γῆν.* 7 καὶ ἦλθεν καὶ εἴληφεν ⸆ ἐκ τῆς δεξιᾶς τοῦ καθημένου ἐπὶ τοῦ θρόνου.* 8 Καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσαρα ζῷα καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου ἔχοντες* ἕκαστος ⸀κιθάραν καὶ φιάλας χρυσᾶς γεμούσας θυμιαμάτων,* ⸁αἵ εἰσιν °αἱ προσευχαὶ τῶν ἁγίων, 9 καὶ ᾄδουσιν ᾠδὴν καινὴν λέγοντες·* ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ,* ὅτι* ἐσφάγης καὶ ἠγόρασας ⸂τῷ θεῷ⸃ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους 10 καὶ ἐποίησας αὐτοὺς ⸋τῷ θεῷ ἡμῶν⸌ ⸀βασιλείαν καὶ ⸁ἱερεῖς,*  καὶ ⸀1βασιλεύσουσιν ἐπὶ τῆς γῆς.*)

Here, the scroll that had the seals, in the Greek text βιβλίον “book” here we find a scroll which is sealed which contains text concerning the wrath of God. Here there was none who were able to open the seals of the scroll. John started to cry, and then the angel said that there was one, the lion of Judah, Yeshua the Messiah, who overcame, and who is able to open the seals of the scroll. Here we find the same concepts, being spoken of here in Isaiah. We note the significance of what John is saying here according to Revelation 5:5 with the word ἐνίκησεν “prevail, overcome.” In the LXX νικάω occurs 25× and νίκη 10×, and almost all of the occurrences are found in the Apocrypha (4 Maccabees 6:33, 13:2-7). In 1 Chronicles 29:11 David ascribes to God “the greatness and the power and the glory and the victory (νίκη) and the strength.” And in Tehillim / Psalms 51:4 (LXX 50:6) he confesses his sin to God “so that you may be justified in your words and prevail when you are judged (νικήσῃς ἐν τῷ κρίνεσθαί σε).” The noun νῖκος is a late, alternate form of νίκη. In four instances it clearly means “victory, success” (Lamentations 3:18, 1 Esd 3:19, 2 Maccabees 10:38, 4 Maccabees 17:12). In seven other passages, however, it is found in the construction εἰς ν[ε]ῖκος, usually for Heb. לָנֶצַח, which means “forever” (in most passages where לָנֶצַח occurs, it is rendered by either εἰς τέλος or εἰς τὸν αἰῶνα, like in Job 14:20, Tehillim / Psalms 49:9 [48:10]). Yet some translations state לָנֶצַח means “successfully, victoriously” (see Job 23:7, 34:36, 36:7, Mishley / Proverbs 21:28, Isaiah 25:8) just liked we see being used here in Revelation 5:5. Other interesting features of this Greek word, the adjective ἀνίκητος occurs 6× in the books of the Maccabees, meaning “unconquerable, invincible,” applied to God himself (see 3 Maccabees 4:21 and 6:13), to his people (2 Maccabees 11:13, 4 Maccabees 9:18), and to devout knowledge (4 Maccabees 11:21, in 11:27 the sense is “unconquered, undefeated”).

This word group is used in the LXX almost exclusively to denote victory over hostile powers. The real victor is God, who has power over his own enemies and those of his people (1 Chronicles 29:11). The people’s victory depends primarily not on the strength of their soldiers but on whether God has delivered the enemy into the hands of the Israelite armies (see Judges 7, 1 Maccabees 3:19). The noun νίκη occurs only once in the NT (see 1 John 5:4, as the subject of νικάω), and the alternate form νῖκος 4× (Matthew 12:20, 1 Corinthians 15:54-57). The verb νικάω occurs 28×. In Luke 11:21–22 Yeshua is quoted as saying, “When a strong man, fully armed, guards his own house, his possessions are safe. But when someone stronger attacks and overpowers [νικήσῃ] him, he takes away the armor in which the man trusted and divides up his plunder.” This parabolic saying explains Yeshua’s superiority over the demonic powers (see Luke 11:20). In addition, Paul makes use of the word group in Romans and in 1 Corinthians. The first instance, Romans 3:4, is a citation of Tehillim / Psalms 51:4 (LXX 50:6). In Romans 8:37, after detailing the suffering and persecution experienced by believers, Paul affirms that “in all these things we are more than conquerors [ὑπερνικῶμεν] through him who loved us.” And in the concluding words of Romans 12:21, Paul writes, “Do not be overcome [νικῶ] by evil, but overcome [νίκα] evil with good.” In 1 Corinthians 15:54–57 the apostle states that at the time of the resurrection “the saying that is written will come true: ‘Death has been swallowed up in victory” (νῖκος, a citation from Isaiah 25:8).’ ‘Where, O death, is your victory [νῖκος]? / Where, O death, is your sting (a citation from Hosea 13:14)?’ Thanks be to God! He gives us the victory (νῖκος) through our Lord Yeshua the Messiah. Yeshua’s death on the cross and his resurrection are the reason that no opposing power can have the victory. Note also that the seven letters in the book of Revelation are directed to churches in Asia Minor suffering under persecution. Each letter concludes with a call to overcome, introduced by the formula ὁ νίκων, “the one who conquers” (Revelation 2:7, 2:11, 2:17, 2:26, 3:5, 3:12, 3:21). In the last of these instances, the victory of the believer and that of the Messiah are tied explicitly together, “To the one who conquers I will give a place with me on my throne, just as I myself conquered [ὡς κἀγὼ ἐνίκησα] and sat down with my Father on his throne” (see Revelation 3:21). The conflict and the trials of this present life in the world are not final, for God’s people’s ultimate triumph has its foundations laid in the victory already won by Yeshua (see Revelation 5:5). The promise of an inheritance is to those who overcome (see Revelation 21:7). The end, however, will be preceded by the apocalyptic conflict between God and the demonic powers. The world powers often gain victories in this conflict (Revelation 6:2, 11:7, 13:7), but their triumphs are fleeting ones. The victory that the Lamb has promised to his people is already secure, despite all confrontations with the demonic powers, for the Lamb is the King of kings and the Lord of lords (see Revelation 17:14)

In Revelation 5:5 with the word ἐνίκησεν “prevail, overcome” has great theological significance and is directly applicable to what Isaiah is saying here according to Isaiah 29:11-12. This concept of walking away from or turning from the ways of God, and the strangeness of the one who does these things, where God does not recognize, is found in this word ἐνίκησεν “prevail, overcome” where those who do not walk in God’s ways do not overcome or prevail. Isaiah calls the people to recognize these truths, what God wants from our lives is faithfulness! This is how Yeshua overcame and was given the privilege to open the seals of the scroll, because he had perfectly kept God’s Torah, he perfectly walked in God’s holy ways! We note what Isaiah states in Isaiah 29:12 “And the book is delivered to him that is not learned, Saying, Read this, I pray thee: And he saith, I am not learned. (וְנִתַּן הַסֵּפֶר עַל אֲשֶׁר לֹא-יָדַע סֵפֶר לֵאמֹר קְרָא נָא-זֶה וְאָמַר לֹא יָדַעְתִּי סֵפֶר)” Here the unlearned man is the one who does not know God or His holy ways! Handing him a copy of the Scriptures, he does not know what to do with it! This is because all the ways of God are foreign to him! The idea is that the people, the leadership, the wisemen and prophets know how to live from the sense of keeping themselves alive or making money, but they do not know how to apply God’s word to their lives. We note this parallel to reading and writing, these men have the knowledge to read and write, but again they do not possess the capability to understand God’s word! This is because this ability to understand is a gift given by God. The visions that God has shown Isaiah, of which he is trying to proclaim to the people, are as a sealed scroll to the people because they do not have understanding. We note how this is the outcome of idolatry, regardless of what form it is in. Because of these things, those who find themselves in this situation are hopeless. We note how these things all pertain to God’s Torah, to trusting in the Lord God in heaven, and believing and trusting in His Mashiach! We note also how these truths are sealed up for many today in the church concerning the Torah. The pews are filled with people who look to someone who can “read” and “understand” and provide commentary, but due to the anti-Torah theologies that are taught and believed upon today, the same situation is occurring, there is a lack of understanding, and the book is sealed! Just as the book of Revelation describes the faithful people saying according to Revelation 12:17 And the dragon was wroth with the woman and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. (KJV, 17 καὶ ὠργίσθη ὁ δράκων °ἐπὶ τῇ γυναικὶ καὶ ἀπῆλθεν ⸉ποιῆσαι πόλεμον⸊ μετὰ τῶν λοιπῶν τοῦ* σπέρματος αὐτῆς τῶν τηρούντων τὰς ἐντολὰς* τοῦ θεοῦ καὶ ἐχόντων τὴν μαρτυρίαν Ἰησοῦ.*) We also know that for the Gentiles, we are grafted into the family of God as we join ourselves with Israel. This is how the non-Jewish person is envisioned according to the NT text. Modern theologies however have the non-Jew set up as something separate, something other, and as a people who are not to walk as Yeshua walked according to the Torah. The major point is if we choose to not walk in the ways of God according to the Scriptures, does this equate to what we are reading here in Isaiah concerning walking in a strange way before God? The question we should ask ourselves is “does God recognize who I am as his child by the way I live my life in the Messiah (Christ)?” 

Rabbinic Commentary

The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore it becomes a very valuable resource for our study of the book of Isaiah!

תרגום יונתן בן עוזיאל אל ישעיה פרק כט:ז-יב
ז  וִיהֵי כְמִחלַם הַרהוּר לֵילֵי הְמֹון כָל עַמְמַיָא דְמִתכַנשִין עַל קַרתָא דְמַדבְחָא בַה וְכָל חֵילֵיהֹון וּמַשרְיָתְהֹון וְדִמעִיקִין לְהֹון׃ ח  וִיהֵי כְמָא דְיַחְלֹום כָפנָא וְהָא אָכֵיל וּמִיתְעַר וְחַסִירָא נַפשֵיה וּכמָא דְיַחְלֹום צָהְיָא וְהָא שָתֵי וּמִיתְעַר וְהוּא מְשַלהֵי וְנַפשֵיה מְשַלהְיָא כֵין יְהֵי הְמֹון כָל עַמְמַיָא דְמִתכַנשִין עַל טוּרָא דְצִיֹון׃ ט  אִתרְפֹו שְהֹו אִשתַגִישוּ וְאִשתְמִימוּ רְוֹו וְלָא מִן חְמַר טְעֹו וְלָא מִן עַתִיק׃ י  אְרֵי רְמָא בֵינֵיכֹון יוי רוּחַ דְטָעוּ וְאַטמַר מִנְכֹון יָת נְבִיַיָא יָת סַפרַיָא וְיָת מַלְפַיָא דַהְוֹו מַלְפִין לְכֹון אֻלפָן אֹורָיתָא טַמַר׃ יא  וַהְוָת לְכֹון נְבוּאַת כֹולָא כְפִתגָמֵי סִפְרָא דַחְתִים דְאִם יִתְנוּן יָתֵיה לִדיָדַע סִפרָא לְמֵימַר קְרֵי כְעַן דֵין וְיֵימַר לֵית אְנָא יָכֵיל אְרֵי חְתִים הוּא׃ יב  וְיִתיְהֵיב סִפרָא לִדלָא יָדַע סִפרָא לְמֵימַר קְרֵי כְעַן דֵין וְיֵימַר לֵית אְנָא יָדַע סִפרָא׃

Targum Jonathan son of Uziel Isaiah 29:7-12
29:7 And the multitude of all the nations, that are gathered together against the city, and the altar which is in her, and all their camps and their armies, that are oppressing her, shall be like a phantom of the night. 29:8 And it shall be as when a hungry man dreameth, behold, he eateth; but he awakes, and he is in want: or as when a thirsty man dreameth, and behold, he drinketh; but he awaketh, and behold, he is faint, he is spent: so shall the multitude of all the nations be, that gather themselves together against the mountain of Zion. 29:9 Be astounded, wonder, be ye terrified, and muse, and marvel. They are drunk, but not with wine; they stagger, but not with old wine. 29:10 Because the Lord shall cast among you a spirit of error; and He shall hide the prophets from you, and He shall hide the scribes, and the teachers, who teach you the instruction of the law. 29:11 And all the prophecy shall be unto you as the words of a sealed book, which if one gives to a man that is learned, saying, “Read this now;” then he shall answer, “I am not able, because it is sealed.” 29:12 Or should the book be given to one that is not learned, saying, “Read this now,” then he shall answer, “I am not learned.” (TgJ)

The TgJ translates Isaiah 29:7-8 to say the following, ז  וִיהֵי כְמִחלַם הַרהוּר לֵילֵי הְמֹון כָל עַמְמַיָא דְמִתכַנשִין עַל קַרתָא דְמַדבְחָא בַה וְכָל חֵילֵיהֹון וּמַשרְיָתְהֹון וְדִמעִיקִין לְהֹון׃  29:7 And the multitude of all the nations, that are gathered together against the city, and the altar which is in her, and all their camps and their armies, that are oppressing her, shall be like a phantom of the night. ח  וִיהֵי כְמָא דְיַחְלֹום כָפנָא וְהָא אָכֵיל וּמִיתְעַר וְחַסִירָא נַפשֵיה וּכמָא דְיַחְלֹום צָהְיָא וְהָא שָתֵי וּמִיתְעַר וְהוּא מְשַלהֵי וְנַפשֵיה מְשַלהְיָא כֵין יְהֵי הְמֹון כָל עַמְמַיָא דְמִתכַנשִין עַל טוּרָא דְצִיֹון׃ 29:8 And it shall be as when a hungry man dreameth, behold, he eateth; but he awakes, and he is in want: or as when a thirsty man dreameth, and behold, he drinketh; but he awaketh, and behold, he is faint, he is spent: so shall the multitude of all the nations be, that gather themselves together against the mountain of Zion. (TgJ) Jonathan translates Isaiah to say that the multitude of nations are gathered against the city of Jerusalem who has the altar of God within. The statement about the altar draws in the significance of God’s presence in the midst of the city. The point is that if God is in the midst of the city, why is there an army coming against the city? This should be a wakeup call for personal inspection and Teshuvah. The TgJ goes on saying, the army that oppresses the city will be like a phantom. What does this mean they shall be like a phantom? David writes in the Psalms saying the following:

ספר תהילים פרק לט
ז   אַךְ-בְּצֶלֶם | יִתְהַלֶּךְ-אִישׁ אַךְ-הֶבֶל יֶהֱמָיוּן יִצְבֹּר וְלֹא-יֵדַע מִי-אֹסְפָם: ח   וְעַתָּה מַה-קִּוִּיתִי אֲדֹנָי תּוֹחַלְתִּי לְךָ הִיא: ט   מִכָּל-פְּשָׁעַי הַצִּילֵנִי חֶרְפַּת נָבָל אַל-תְּשִֹימֵנִי: 

Tehillim / Psalm 39:6–8 
39:6 Surely every man walketh in a vain shew: Surely they are disquieted in vain: He heapeth up riches, and knoweth not who shall gather them. 39:7 And now, Lord, what wait I for? My hope is in thee. 39:8 Deliver me from all my transgressions: Make me not the reproach of the foolish. (KJV)

Note here what David says according to the Hebrew text, אַךְ-בְּצֶלֶם | יִתְהַלֶּךְ-אִישׁ אַךְ-הֶבֶל יֶהֱמָיוּן “surely in the shadows man walks, surely in vain he heaps up a noise.” Here the Hebrew text speaks of man walking in the shadows. This is the classic way to describe those who love sin, they walk in the darkness (Matthew 6:23, Luke 22:53, John 3:19-20, 12:35, Romans 1:21, 13:12, 2 Corinthians 4:4, 6:14, Ephesians 4:18, 5:11, 1 John 1:5-6, 2:9, 2:11). The LXX translates this Psalm saying, 7 μέντοιγε ἐν εἰκόνι διαπορεύεται ἄνθρωπος, πλὴν μάτην ταράσσονται, θησαυρίζει καὶ οὐ γινώσκει τίνι συνάξει αὐτά. 7 Indeed a person goes through life as an image. Surely they are troubled in vain. A person stores up treasure, and he does not know for whom he will gather them. (LES) Here the Greek text uses the word εἰκόνι to translate צֶלֶם for “shadow.” In the LXX, the word εἰκών occurs 40×. It is the standard equivalent of the Hebrew word צֶלֶם. In the early period associated with Moses images were strictly prohibited (Shemot / Exodus 20:4, Devarim / Deuteronomy 27:15), for the image in those days had the capacity to be made into an physical idol and therefore would only confuse Israel’s relationship with the true God (Devarim / Deuteronomy 4:16, 2 Kings 11:18). Among Israel’s neighbors the image of a god served as a means of controlling the god. Later Israel learned to mock the making of idols (Isaiah 40:19–20) but also to be terrified by them (Ezekiel 7:20, 8:5, 16:17, 23:14). Both lines of thought can be traced in Daniel 2–3. In contrast, Israel’s relationship with God was based on his covenant and word. Idol images can reveal nothing of God’s nature (see εἴδωλον). Only the human being can be called the image of God. It appears in the Torah according to Bereshit / Genesis 1:26–27 that God’s purpose in creating Adam and Eve in his own image was that they might exercise dominion over the earth.The word εἰκόνι occurs 3× in the Gospels, all with reference to the image of Caesar on the denarius (see Matthew 22:20, Mark 12:16, and Luke 20:24). The ten usages in Revelation all have to do with the image that was set up in honor of the beast and that the inhabitants of the earth were forced to worship (Revelation 13:14–15). According to Hebrews 10:1, the Torah “was a shadow of the good things that are coming,” but it does not have “the image itself (αὐτὴν τὴν εἰκόνα) of the things.” In Romans 1:23, Paul uses εἰκών with reference to pagan idols. In 2 Corinthians 4:4 and Colossians 1:15 Christ is explicitly identified as εἰκὼν τοῦ θεοῦ (in the Colossians passage, significantly, God is described as ἀόρατος “invisible”), but Paul evidently does not intend a substantial difference between the image and the essence of the invisible God, for in the Messiah we see God (see John 14:9; Hebrews 1:3). By walking in the Messiah, those who are faithful in turn manifest the divine image in a new way. Paul recognizes that by virtue of creation man “is the image and glory of God” (1 Corinthians 11:7), but that image has been marred by sin. In communion with Christ we are transformed into his image (Romans 8:29). Paul can speak of this transformation as a present day event (see 2 Corinthians 3:18 and Colossians 3:10), but also as a yet future eschatological event (1 Corinthians 15:49 and Phil 3:21). The idea of the army as being yet a shadow may be elucidated using PaRDeS (פַּרְדֵ״ס),a Jewish method of biblical exegesis. There are four levels of meaning that may be drawn out from all of scripture based upon PaRDeS. We note that this methodology is very significant in understanding prophetic messages from God and their application. For example, one does not simply take the פשת – Peshat, “the simple, literal historical narrative meaning” and do away with the remainder (Remez, Drash, and Sod). This is how the anti-missionaries tend to function, they will look only at the Peshat and ignore the other levels of Jewish exegesis. In our text here on the army being a phantom, the רמז (Remez / Hint) this provides for us from the Hebrew text and the Greek translation, suggesting that the army is filled with sin and represent their pagan gods, and so like their gods, they will perish and vanish from the face of the earth. This is an important observation, as we are made in the image of God, and the men of the army are made in the image of their gods of whom they willfully choose to serve. The outcome is obvious based upon what Isaiah has been saying thus far. On the other hand, the פשת (Peshat / Simple Meaning) the Rabbinic translation is likely referring to Sennacherib’s army, and how God destroyed the army, and the army immediately withdrew according to 2 Kings 19:35-37. 

Isaiah continues according to the TgJ saying the following, ט  אִתרְפֹו שְהֹו אִשתַגִישוּ וְאִשתְמִימוּ רְוֹו וְלָא מִן חְמַר טְעֹו וְלָא מִן עַתִיק׃ 29:9 Be astounded, wonder, be ye terrified, and muse, and marvel. They are drunk, but not with wine; they stagger, but not with old wine. (TgJ) Here the TgJ translates close to the MSS speaking of being drunk not with wine and not with old wine. Again this is speaking of being drunk on power, pride, and wealth. This idea of old and new wine reminds us of Yeshua’s words in Mark 2:21-22.

Mark 2:21–22
2:21 No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse. 2:22 And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles. (KJV, 21 Οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν·* εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπʼ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ καὶ χεῖρον σχίσμα γίνεται. 22 καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ⸂ῥήξει ὁ οἶνος τοὺς ἀσκοὺς⸃ καὶ ὁ οἶνος ⸄ἀπόλλυται καὶ οἱ ἀσκοί⸅· * ⸋ἀλλʼ οἶνον νέον εἰς ἀσκοὺς καινούς⸆.⸌)

These descriptions of cloth and wineskins describe when one enters into a relationship with God and the changing power of God in the midst of the individual. The person is changed, they no longer stager and are as a drunk in life or in the way that he walks wavering from place to place. He has a purpose, to serve God, and as a result, grows in the Lord and begins walking according to His holy ways. We note the parallel to Isaiah 29:9 from the sense that a person begins to live differently and think differently, this is compared to new wine in a new wineskin. Paul said something similar according to 2 Corinthians 5:17, “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.” This is the idea of the way of staggering in the former life, the old way, has passed away, and how God’s presence in our lives through faith in Yeshua changes one to a new person so that he or she thinks and lives differently. Paul also described this according to Romans 6:4 saying, “Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” Here is the idea of our old ways being put to death and so we are raised up by God to walk in His holy and righteous ways. This again parallels the staggering of the previous life, and the straight and narrow way of the righteous. Because of these things, those who are faithful begin to develop thoughts, attitudes, and approaches to life that fall in line with how God’s word describes us as His people. The presence of God by his indwelling Holy Spirit is the enabling factor, the Torah centric principle that is life changing that God’s presence is with us! Rashi also describes something very similar according to Isaiah 29:9 saying the following:

Rashi on Isaiah 29,9 Parts 1-4
התמהמהו. הוו מתונים להתבונן לחשוב על מעלליכם: stop Be patient to reflect [to think] about your deeds. ותמהו. ותהיו תמהים על קילקולכם: and wonder And wonder about your corruption. השתעשעו. ל’ עיניו השע (לעיל ו) היו עורים מראות: they became blind (הִשְׁתַּעַשְׁעוּ) an expression related to (supra 6:10) “And his eyes are becoming sealed (הָשַׁע),” they were blind, not being able to see [lit., from seeing]. שכרו. עצמכם ולא מיין למה: They were intoxicated yourselves (sic) but not from wine. Why? ([Parshandatha claims that this reading is erroneous. The correct reading, according to all manuscripts is:] their wise men, but not from wine.)

Here Rashi speaks of being patient and reflecting upon our own deeds, to see whether there is corruption or righteousness. Rashi speaks of the people becoming blind and unable to see, just as their idols who intoxicate their lives with staggering. The TgJ goes on to provide a reason for their blindness saying the following, י  אְרֵי רְמָא בֵינֵיכֹון יוי רוּחַ דְטָעוּ וְאַטמַר מִנְכֹון יָת נְבִיַיָא יָת סַפרַיָא וְיָת מַלְפַיָא דַהְוֹו מַלְפִין לְכֹון אֻלפָן אֹורָיתָא טַמַר׃ 29:10 Because the Lord shall cast among you a spirit of error; and He shall hide the prophets from you, and He shall hide the scribes, and the teachers, who teach you the instruction of the law. (TgJ) Here The TgJ writes that God has given them a spirit of error and this causes the people to not hear the prophets, to not see the scribes or teachers, and depart further from the instruction of God in the Scriptures. Here Isaiah speaks of a different kind of change, something that comes from God due to the rebellious heart and attitudes. The change in this case is towards greater levels of depravity and ungodliness. Rashi continues in his commentary on the next verse (Isaiah 29:10) saying the following:

Rashi on Isaiah 29,10 Part 1
כי נסך עליכם ה’. וגו’ לשון מזג כמו מסכה יינה (משלי ט׳:ב׳) או לשון נסיכות השליט בכם רוח תרדמה על פושעי ישראל היה ניבא שהיו חוזים בכוכבים: For the Lord has poured upon you, etc. (נָסַךְ) an expression of mixing wine. Comp. (Prov. 9: 2) “She mixed (מָסְכָה) her wine.” It may also be an expression of princedom (נְסִיכוּת). He caused a spirit of deep sleep to overcome you, (lit., to rule over you). Concerning the transgressors of Israel he was prophesying, for they were stargazers and were experts in adjuring the heavenly princes, each one with the proper name for adjuring him. Therefore, they say, “Who will encamp upon us (Jer. 21:13)? If the enemy comes upon us, we can make for it a wall of fire around, ([Most manuscripts read:] If the enemy comes upon the city, we can make for it a wall of fire around,) or surround it with the Great Sea.” Said the Holy One, blessed be He, “I will change the heavenly princes; the one appointed over fire, is appointed over water. When he adjures the prince of fire to bring him fire, he will reply, “This is not mine,” And, likewise, the prince of water. And even the name by which you adjure him, he does not recognize. This is the closing of the eyes and the covering of the heads of the stargazers.

Rashi uses Solomon’s approach to the call of wisdom (Mishley / Proverbs 9:2) and speaks of the mixing of wine for the purpose not to give wisdom, but to cause a spirit of deep sleep so that one walks further away from the instructions of God. This is synonymous to being given over to one’s desires which do not want God’s holiness. We note something very important concerning these things. The point Isaiah is making is not simply about behavior modification. Isaiah is not saying that all one needs to do is modify their behavior and all will be ok. I know some who teach that all one needs is a little musar and repentance and one will be right with God, stating that there is no need for the tzadik (the righteous one) Yeshua. This has the implication of one simply attempting to correct their ways. While these things may be beneficial, they do not represent the character of God’s people who have always been called to look and hope for God’s Mashiach! The new life that is described in the NT text speaks to going beyond simple behavior modification, to actually being transformed from the inside out by literally having the presence of God within. Having faith in the Messiah Yeshua, receiving the power of God through the indwelling presence, these things speak to something much greater than simply behavior modification. Simply focusing upon behavior modification is analogous to the old and new cloth and the new and old wineskins. These might appear outwardly as if one is right with the God of Israel, but ultimately the attempts that are made fall to the ground, or the efforts spill to the ground because one is trying to place something new into something that is old! These things speak to the profundity of inner change, the transformation that God is calling us to by His power, and not by a power of our own making. Again, these things parallel idolatry, the manufacturing of something that is an image, without the actual substance of the power of God in our lives! When one tries to force through their own actions of righteousness, as opposed to allowing the Spirit of God to motivate us, this parallels what Isaiah continues to say according to Isaiah 29:11-12, יא  וַהְוָת לְכֹון נְבוּאַת כֹולָא כְפִתגָמֵי סִפְרָא דַחְתִים דְאִם יִתְנוּן יָתֵיה לִדיָדַע סִפרָא לְמֵימַר קְרֵי כְעַן דֵין וְיֵימַר לֵית אְנָא יָכֵיל אְרֵי חְתִים הוּא׃ 29:11 And all the prophecy shall be unto you as the words of a sealed book, which if one gives to a man that is learned, saying, “Read this now;” then he shall answer, “I am not able, because it is sealed.” יב  וְיִתיְהֵיב סִפרָא לִדלָא יָדַע סִפרָא לְמֵימַר קְרֵי כְעַן דֵין וְיֵימַר לֵית אְנָא יָדַע סִפרָא׃ 29:12 Or should the book be given to one that is not learned, saying, “Read this now,” then he shall answer, “I am not learned.” (TgJ) These things speak to being blind, not having understanding, and the need for the Lord God to reveal truth in our lives as opposed to something of our own making, or something of our own attempts without the help of God’s presence! Maimonides writes in his book Guide for the Perplexed the following concerning these things:

Guide for the Perplexed, Part 2 29:1
IF we hear a person speaking whose language we do not understand, we undoubtedly know that he speaks, but do not know what his words mean; it may even happen that we hear some words which mean one thing in the tongue of the speaker, and exactly the reverse in our language, and taking the words in the sense which they have in our language, we imagine that the speaker employed them in that sense. Suppose, e.g., an Arab hears of a Hebrew the word abah, he thinks that the Hebrew relates how a man despised and refused a certain thing, whilst the Hebrew in reality says that the man was pleased and satisfied with it. The very same thing happens to the ordinary reader of the Prophets: some of their words he does not understand at all, like those to whom the prophet says (Isa. 29:11), “the vision of all is become unto you as the words of a book that is sealed”; in other passages he finds the opposite or the reverse of what the prophet meant; to this case reference is made in the words, “Ye have perverted the words of the living God” (Jer. 23:36). Besides, it must be borne in mind that every prophet has his own peculiar diction, which is, as it were, his language, and it is in that language that the prophecy addressed to him is communicated to those who understand it.

Maimonides discusses the issues of hearing a different language, and how the listener may recognize some words from his own language from the sense of the actual meaning of the words is in the reverse order, leading one into further confusion as opposed to the correct message. This is why it is so important for us to study the Scriptures so that we know the language of the one who is speaking to us! Not knowing the language of the speaker has the capability of perverting the Word of God (Jeremiah 23:36) and leads to unrighteousness. Maimonides states, “it must be borne in mind that every prophet has his own peculiar diction, which is, as it were, his language, and it is in that language that the prophecy addressed to him is communicated to those who understand it.” This is a very important point. We note that each book, each prophet has its own literary style that is unique to the author. This indicates the cooperative work of the prophet and the Spirit of God. This does not mean that their efforts were only a dictation of God’s words. Every word the prophet wrote down we believe is explicitly dictated by God, each word has meaning and purpose, and is uniquely given from God for us to search out! This is why God’s Word is so precious, especially in the original languages. Rashi writes the following concerning these things:

Rashi on Isaiah 29,12 Part 1
ונתן הספר על אשר לא ידע ספר. וכשנוטלין ממנו ופותחין חותמה ונותנין אותה למי שאינו מכיר ל’ אגרת ואומרין לו קרא נא זה ואמר לא ידעתי ספר כך כשתשביע שר האש יאמר לא אוכל כי חתום הדבר ממני וכשתשביע את חבירו יאמר איני מכיר את השם הזה שאתה משביעני בו שאין זה שמי וזהו שאמר ירמיה הנני מיסב את כלי המלחמה אשר בידכם (ירמיהו כ״א:ד׳) זה השם המפורש במדר’ תהלי’: And if the book is given And when they take it from him and open its seal and give it to one who does not understand the language of the letter, and they say to him, “now read this,” he will say, “I cannot read.” Similarly, when you adjure the prince of fire, he will say, “I cannot, for the matter is sealed from me,” and when you adjure his colleague, he will say, “I do not recognize this name, by which you adjure me, for this is not my name.” This is what Jeremiah said (Jer. 21:4): “Behold I will turn around my implements of war that are in your hands.” This refers to the Explicit Name. In Midrash Tehillim (36:8).

It is interesting how Rashi speaks to the concept of not understanding a language, and of the prince of fire not being able to read the sealed book to provide its meaning. The prince of fire is an angelic being. Who this is, the prince of fire, is revealed to us according to the Zohar.

Zohar 1.16a:3
אָמַר רִבִּי בְּרָכְיָה מַאי דִּכְתִיב וְהָאָרֶץ הָיְתָה תֹהוּ, מַאי מַשְׁמַע הָיְתָה, שֶׁכְּבָר הָיְתָה. וּמָאי תֹהוּ, דָבָר הַמָתְּהֵא אֶת בְּנֵי אָדָם. וּמָאי בֹּהוֹ, דָבָר שֶׁיְּשׁ בּוֹ מַמָּשׁ, דִכְתִיב בֹּהוֹ, בּוֹ הוּא. עַל שֵׁם מָאי דִּכְתִיב (קהלת ז׳:י״ד) גַּם אֶת זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים. בָּרָא בֹּהוֹ וְשָׂם מְקוֹמוֹ בְּשָׁלוֹם. בָּרָא תֹהוּ וְשָׂם מְקוֹמוֹ בְּרָע. בֹּהוֹ בְּשָׁלוֹם דִכְתִיב (איוב כ״ה:ב׳) עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו. מְלַמֵּד שְׁמִכָאֵל שַׂר יְמִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מָיִם וּבָרָד. וְגָבְרִיאֵל שַׂר שְׂמֹאלוֹ, אֵשׁ. וְשָׂר שָׁלוֹם בֵּינֵיהֶם מַכְרִיעֲ וְהַיְינוּ דִכְתִיב עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו. וּמְנַלָן דְּבֹּהוֹ שָׁלוֹם, דִכְתִיב (ישעיהו מ״ה:ז׳) עוֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע, הָא כֵּיצָד רָע מִתֹּהוּ וְשָׁלוֹם מִבֹּהוֹ, בָּרָא תֹּהוּ וְשָׂם מְקוֹמוֹ בַּרָע, שֶׁנֶּאֱמַר עוֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע. בָּרָא בֹּהוֹ וְשָׂם מְקוֹמוֹ בְּשָׁלוֹם שֶׁנֶּאֱמַר עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו. ע”כ: (עד כאן מההשמטות) 4. Rabbi Berachiah said: It is written (Genesis 1:2), “The earth was Chaos (Tohu) and Desolation (Bohu). What is the meaning of the word “was” in this verse? This indicates that the Chaos existed previously [and already was] . What is Chaos (Tohu)? Something that confounds (Taha) people. What is Desolation (Bohu)? It is something that has substance. This is the reason that it is called Bohu, that is, Bo Hu — “it is in it.” Why is it written (Eccl. 7:14) “God has made one corresponding to the other”. He created Bohu and set its place in peace. He created Tohu and set its place in evil. Bohu in peace, as it is written (Job 25:2) “He makes peace in His heights”. We learn that Michael, the Prince of the Right Side of Hashem, water and hail. And Gabriel, the Prince of His Left, Fire. The Prince of Peace is between them, deciding. That is why it is written “He makes peace in His heights”. And from where do we know that Bohu is peace, as it is written (Isaiah 45:7) “Who makes peace and creates evil”. This is how we get evil from Tohu and peace from Bohu. He created Tohu and set its place in evil, as it is written ibid. He created Bohu and set its place in peace as it is says, “He makes peace in His heights”. (Until here is from the omissions).

Here the Zohar is drawing on the imagery of the Tree of Life (Sefirot) and states that Michael the archangel is the prince on the right (the prince of water and ice), Gabriel is the prince on the left (the prince of fire). We note how these two angels have canceling abilities in the concepts of fire and water. We are also told the prince in the middle is the prince of peace. Notice how the prince of peace is not named here. The concepts of Tohu and Bohu come from Bereshit / Genesis 1:2 and the creation account how the earth was void and without form (tohu u’vohu, תֹ֨הוּ֙ וָבֹ֔הוּ) and the Zohar is trying to draw in the concept of the creation power, how God tamed chaos and desolation. Note how the Zohar describes the prince of peace which is between them as deciding. These things all speak to what Yeshua has done on our behalf. How prior to his coming, there was some level of chaos from the sense of staggering in this world to seek the Lord God in heaven. When Yeshua came, he showed us the way, how to walk in the Torah perfectly, where to place the role of the Torah in our lives, something that comes after faith, and after entering into a covenant relationship with God! Yeshua came to lay his life down on our behalf, to provide us with a path forward for walking in God’s holy ways through the empowering of God’s presence and Spirit in our lives! He taught us what it means to worship and serve God faithfully, not as the unbelievers do which is outwardly only while there is falsehood on the inside. But thoroughly through and through, we are transformed by God Himself (John 3:1-18) and by the presence of God in our lives we are motivated to live and serve the Lord all the days of our lives! 

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Dr. Duane D. Miller received his Ph.D., M.S., and B.S. Degree in Chemical Engineering from The University of Akron Ohio. He is currently a Chemical Engineering Researcher.Duane’s research expertise has focused upon functional materials development for the control, conversion, and release of process gases in Energy production technologies. His R&D interests include computational chemistry, developing novel technologies for converting biomass to fuels and studying their fundamental interactions during the chemical conversion process. His past experience includes sorbent development for pre- and post-combustion CO2 and SO2 capture, selective absorption of H2S from methane streams, O2 capture for oxy-fuel combustion, photocatalytic reduction of alcohols, NOx reduction catalysis, the development of oxygen carriers to combust fossil fuels (CH4 and coal) for the chemical looping combustion processes, and the extraction of rare earth elements using patent pending sorbents. His research expertise has focused on operando-characterization using Infrared, Raman, and UV-Vis spectroscopy to observe the nature of the catalytic active sites and reaction intermediates under realistic reaction conditions, allowing direct correlation of molecular/electronic structures with catalyst performance during Gas-Solid / Liquid-Solid Adsorption and Photocatalytic Processes with real time online analysis of reaction products using ICP-MS and mass spectrometry. His current work involves a multi-disciplinary approach to developing, understanding, and improving the catalytic gasification of coal and methane, high temperature chemical looping combustion, and the catalytic decomposition and gasification of biomass and coal using novel microwave reactor.​He has been studying the Hebrew Scriptures and the Torah for 20+ years and sharing what he has learned. The studies developed for MATSATI.COM are freely to be used by everyone, to God be the Glory!