Category: Prophecies

Prophecies that point toward arrival of the Messiah.

Prince of Peace – Who Is He?

Posted on by K.B. Vogelman

Prince of Peace – Who Is He?

 

Often appearing in Christmas season cards, posters, songs and media is a Bible passage from Isaiah. It is a prophecy foretelling that a child will become a King whose kingdom will last forever. One of the King’s names is the “Prince of Peace” – who is he?[1]

Is 9:6-7 “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 God, Everlasting Father, Prince of Peace.  Of the increase of His government and peace There will be no end, Upon the throne of David and over His kingdom, To order it and establish it with judgment and justice From that time forward, even forever…” – New King James Version

IS 9:5-6 “For a child has been born to us, a son given to us, and the authority is upon his shoulder, and the wondrous adviser, the mighty God, the everlasting Father, called his name, ‘the prince of peace.’ To him who increases the authority, and for peace without end, on David’s throne and on his kingdom, to establish it and to support it with justice and with righteousness; from now and to eternity…” – Complete Jewish Bible with Rashi Commentary

Hebrew text for this name is Sar Shalowm.[2] Sar means “prince” and Shalowm, commonly recognized as the Jewish greeting Shalom, means “peace;” it root word means “to be safe…figuratively, to be completed.”[3]

Hebrew word qara’ is translated as “called” or “name.” It is the same word used in the Isaiah 7:14 prophecy where the future boy child is to be “called” Immanuel.

Two Rabbi sage contributors to the Jewish Babylonian Talmud discussed the identity of the “Prince of Peace.” The entire dialog can be found in Babylonian Talmud Tract Derech Eretz-Zuta, chapter on Peace.[4]

One of the contributor sages, Rabbi Jehoshua, quoted from Judges 6:24 where Gideon, a famed Hebrew judge, military leader and prophet, named an altar to God Jehovah Shalowm, translated as “the LORD is Peace.” It is the place where Gideon met an angelic messenger and spoke to the LORD:[5]

“The name of the Holy One, blessed be He, is also “peace” (Shalom), as it is written: “And called it Adonay-shalom.” 

Expanding on Jehoshua’s statement, Rabbi Jose the Galilean identified the Messiah as the “prince of peace” because Isaiah 9:5/6 unambiguously says it is:

“The name of the Messiah is also “peace” (Shalom), as it is written: “The prince of peace.””

Going into more detail, Rabbi Galilean pointed to Deuteronomy 20:10 and the prophecy of Isaiah 52:7, part of the Isaiah 52-53 parashah about “My Servant,” to support his position that the Messiah will be known for his great characteristic of peace:

“When the Messiah shall come to Israel, he will begin with peace, as it is written: “How beautiful upon the mountains are the feet of the messenger of good tidings, that publisheth peace, that announceth tidings of happiness, that publisheth salvation, that saith unto Zion, Thy God reigneth.” He also said: Great is peace, because even wars are waged for the sake of peace…”

Jumping back into the dialog, Rabbi Jehoshua referred to Isaiah 26:3, part of a prophecy saying a song of praise will be sung, saying the “Holy One” would use peace to uphold the righteous because of their trust in him:

“In the future the Holy One, blessed be He, will uphold the righteous with peace, as it is written [Is. xxvi. 3]: “The confiding mind wilt thou keep in perfect peace; because he trusteth in thee.””

Centuries later, Jewish sage Rabbi Rashi‘s commentary disagreed with Rabbi Jose the Galilean. Instead, Rashi wrote the Isaiah 9 prophecy likely refers to King Hezekiah, a descendant of King David. The Rabbi opined “Prince of Peace” was only an expression though he acknowledged it could be another name for the “Holy One” without mentioning the Messiah:[11]

“…it is possible to say that “Prince of Peace,” too, is one of the names of the Holy One, blessed be He, and this calling of a name is not actually a name but an expression of (var. for the purpose of) greatness and authority…On the throne of the kingdom of David shall this peace be justice and righteousness that Hezekiah performed.”

“He [Hezekiah] increased the authority upon his shoulder, and what reward will He [God] pay him? Behold, his peace shall have no end or any limit.”

Qumran scrolls discoveries included its the crown jewel, a complete Hebrew text scroll of Isaiah known as the “The Great Isaiah Scroll.”[12] Isaiah’s book was originally written around 700 BC and the Great Isaiah Scroll is dated to between 200-100 BC. The Scroll provides the oldest “side-by-side” text opportunity to date.

One translator of the Great Isaiah Scroll, Fred P. Miller, explained the translation methodology on his website, The Translation of the Great Isaiah Scroll. His direct translation of the Hebrew text:[13]

Great Isaiah Scroll 9:6-7:

[Line] 23…Because a child shall be born to us and a son is given to us and the government shall be upon

[Line] 24. his shoulders and he shall be called wonderful, counsellor, mighty God, everlasting father the prince of peace. (6) Of the increase

[Line] 25. of his government [&waw&} and his peace there shall be no end. upon the throne of David and over his kingdom to order it and to establish it

Line] 26. in judgement and in righteousness from and until eternity, The zeal of YHWH of Hosts will perform this.

Isaiah 9:-6-7 is a prophecy saying a child will be born in the lineage of King David who will become an eternal King and he will be called by many names “Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.”

Is Jesus of Nazareth the eternal King who will be called the “prince of peace”?

 

Updated September 28, 2023.

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This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] NKJV. “The Prince of Peace. Eric Echols. Image. 2019. <https://ericecholslive.files.wordpress.com/2019/12/prince-of-peace.jpg>
[2] sar <08269>. NetBible.org. Hebrew text. <http://classic.net.bible.org/strong.php?id=08269>  “8363.” Strong’s Concordance with Hebrew and Greek Lexicon. Eliyah.com. n.d. <http://www.eliyah.com/cgi-bin/strongs.cgi?file=hebrewlexicon&isindex=8323>
[3] Y@havah shalowm” <03073> Net.Bible.org. Hebrew text. “Shalom.” Ravitzky, Aviezer. “Shalom: Peace in Hebrew.” n.d. <https://www.myjewishlearning.com/article/shalom>  “7965 ‘shalowm.’” Strong’s Concordance with Hebrew and Greek Lexicon. Eliyah.com. n.d. <http://www.eliyah.com/cgi-bin/strongs.cgi?file=hebrewlexicon&isindex=+shalowm> “7999 ‘shalam.’” Strong’s Concordance with Hebrew and Greek Lexicon. Eliyah.com. n.d. <http://www.eliyah.com/cgi-bin/strongs.cgi?file=hebrewlexicon&isindex=shalam> Berkowitz, Matthew. “Greetings of Peace.” 2006 <http://www.jtsa.edu/greetings-of-peace>  “Hebrew: Greetings & Congratulations.” Jewish Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/hebrew-greetings-and-congratulations>
[4] The Babylonian Talmud.Trans. Michael L. Rodkinson. 1918. Tract Derech Eretz-Zuta. Chapter on Peace. <https://www.sacred-texts.com/jud/t05/ere18.htm>
[5] Judges 6:24. Hebrew text. NetBible.org. <http://classic.net.bible.org/verse.php?book=Jdg&chapter=6&verse=24>
[6] “The Septuagint (LXX).” Ecclesiastic Commonwealth Community. n.d. <http://ecclesia.org/truth/septuagint.html>
[7] Josephus, Flavius. Antiquities of the Jews. Book XII, Chapter II.1-6; 13-1.. Trans. and commentary William Whitson. The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>  English Translation of the Greek Septuagint Bible. Trans. Brenton, Lancelot C. L. 1851. <http://www.ecmarsh.com/lxx> “Septuagint.”  Septuagint.Net. 2018.  <http://septuagint.net>  “Septuagint.” Encyclopædia Britannica. 2019. <https://www.britannica.com/topic/Septuagint>
[8] Ofer, Yosef. “The Aleppo Codex.” n.d. <http://www.aleppocodex.org/links/6.html>  Bergman, Ronen. “A High Holy Whodunit.” New York Times Magazine. July 25, 2012. <https://www.nytimes.com/2012/07/29/magazine/the-aleppo-codex-mystery.html>  Ben-David, Lenny. “Aleppo, Syria 100 Years Ago – and Today.” 23/07/15. Arutz Sheva 7 | isralenationalnews.com.  <http://www.israelnationalnews.com/News/News.aspx/198521>
[9] Lundberg, Marilyn J. “The Leningrad Codex.” USC West Semitic Research Project. 2012. University of Southern California. 8 Jan. 1999. <https://web.archive.org/web/20170403025034/http://www.usc.edu/dept/LAS/wsrp/educational_site/biblical_manuscripts/LeningradCodex.shtml> Leviant, Curt. Jewish Virtual Library. 2019. “Jewish Holy Scriptures: The Leningrad Codex.” <https://www.jewishvirtuallibrary.org/the-leningrad-codex> “Leningrad Codex.” Bible Manuscript Society. 2019. <https://biblemanuscriptsociety.com/Bible-resources/Bible-manuscripts/Leningrad-Codex>  Leviant, Curt. Jewish Virtual Library. 2019. “Jewish Holy Scriptures: The Leningrad Codex.” <https://www.jewishvirtuallibrary.org/the-leningrad-codex>
[10] Cohen, Menachem. “The Idea of the Sanctity of the Biblical Text and the Science of Textual Criticism.” Eds. Uriel Simon and Isaac B Gottlieb. 1979. Australian National University. <http://cs.anu.edu.au/%7Ebdm/dilugim/CohenArt> Cohen, Menachem. “Mikra’ot Gedolot – ‘Haketer’ – Isaiah.” 2009. <http://www.biupress.co.il/website_en/index.asp?id=447>
[11] Isiah 9:6. The Complete Jewish Bible – with Rashi Commentary.n.d. <https://www.chabad.org/library/bible_cdo/aid/15940/showrashi/true>
[12] Benner, Jeff A. “The Great Isaiah Scroll and the Masoretic Text.” Ancient Hebrew Research Center. 2019. <https://www.ancient-hebrew.org/dss/great-isaiah-scroll-and-the-masoretic-text.htm> “The Dead Sea Scrolls.” The Israel Museum. 2019. <https://www.imj.org.il/en/wings/shrine-book/dead-sea-scrolls> “Isaiah.” Biblica.  Abegg, Jr., Martin G., Flint, Peter W. and Ulrich Eugene Charles.  The Dead Sea Scrolls Bible:  the oldest known Bible translated for the first time into English. “Introduction”, page x. (page hidden by Google Books). 2002. <https://books.google.com/books?id=c4R9c7wAurQC&lpg=PP1&ots=fQpCpzCdb5&dq=Abegg%2C%20Flint%20and%20Ulrich2C%20The%20Dead%20Dead%20Sea%20Scrolls%20Bible%2C&pg=PP1#v=onepage&q=Isaiah&f=false>
[13] Miller, Fred P. “The Translation of the Great Isaiah Scroll.” n.d. <https://www.ao.net/~fmoeller/qa-tran.htm>  Miller, Fred P. “”Q” = The Great Isaiah Scroll.” Translation. n.d.  <http://www.moellerhaus.com/qum-intr.htm>

Rarest, Significant Hebrew Words – Virtually Hidden

Posted on by K.B. Vogelman

Rarest, Significant Hebrew Words – Virtually Hidden 

 

Two virtually hidden Hebrew words appear only three times in the Hebrew text of the Tanakh, the Old Testament. Quit possibly they are the most significant words in the Bible.

Written as Hmleh, hmle and hā-‘al-māh, the Hebrew text is comprised of two words, ha and `almah.[1] Only two English Bible versions translate from Hebrew all three instances of ha-almah as “the virgin” – the Orthodox Jewish Bible and Young’s Literal Translation.[2]

Represented by the single English consonant letter h or words Hey or ha translated as “the,” it is a definite article used to make a clear and specific reference.[3] Hebrew has a special difference where, by definition, it is much more dramatic.[4] Hebrew language expert Jeff A. Benner describes the original pictograph character in this way:[5]

“The Hey has a “h” sound and is a picture of a man with his arms raised up, shouting and pointing at a great site as if to say “behold, look at that”.  This letter means “the” in the sense of pointing to something of importance.”[6]

Translation of `almah is one of the most controversial in the Jewish and Christian Bibles. One side claims `almah means “young woman” which may or may not include a state of virginity.[7] On the opposite side, the assertion is that `almah specifically means “virgin” as seen in some Christian Bible translations.[8]

Strong’s Concordance of Hebrew defines `almah is “a lass (as in veiled or private): – damsel, maid, virgin.”[9] In that era, a “maid” or “damsel” was typically presumed to be a virgin by implication of her young age and single marital status whereas the word “virgin” is explicitly self-explanatory.[10]

Exacerbating the controversy, the words “young woman” are not part of the formal Strong’s definition. Key to unraveling the differences is through textual analysis to determine how the word is intended to be understood by its authors.

Lowest common denominator is the word is na`arah meaning “girl” or “young woman” where there is no specific implication of virginity. Isaiah never once used this word.

Hebrew text is the word bethulah (bə-ṯū-lāh, bthuwlah, b@thuwlah or hlwtb), a single word for “virgin.”[11] Only when the word is used in combination with na ‘arah, a girl, is the word used to describe the virginity of an actual female subject; otherwise, the word is used unaccompanied in the contexts of metaphors in judgements of peoples or nations; lamentations or blessings; or legalistic references.

Focusing only on Biblical references where bethulah involves an actual female subject, three usage rules emerge. Bethulah is never used as the subject who initiates a present or future action such as a prophecy. For example, there are no instances that say something like “bethulah shall call;” “bethulah plays;” “bethulah shall bear;” nor “bethulah loves.”[12]

Secondly, the word is always used to clarify the noun na `arah (girl) or another female noun either as an adjective noun or in an adjective clause within the context of na `arah. Examples: “the girl [na `arah] was a very beautiful virgin [bethulah];” “Tamar [proper noun], for she was a virgin [bethulah];” or “my virgin [bethulah] daughter [noun].”[13]

Most significantly, bethulah is never used as a standalone noun to describe a specific female subject in Biblical texts. Some critics contend that since bethulah was not used in Isaiah 7:14, the prophecy cannot refer to a virgin even though using the word would violate all three Hebrew text usage rules.[14]

Only 7 times in Biblical Hebrew texts appears the word `almah and its word usage rules are strikingly different from bethulah. Translation of `almah is based as much on the circumstantial setting as it is on sentence structure.

As the direct female subject of a sentence, `almah appears only in present or future tense scenarios. Biblical examples: “`almah playing tambourines;” “`almah went and called;” “`almah love you;” “`almah comes out to draw water,” and “almah shall conceive and bear a Son.”[15]

Conversely, `almah is never used as an adjective noun nor used in an adjective clause to define the female subject; it is a standalone noun. No instances say, for example, “a na `arah who is an `almah;” “Tamar who is an `almah;” nor “my `almah daughter.”

As a standalone noun, `almah does not need further clarification with an adjective or adjective clause – the meaning of `almah is self-evident to mean “virgin.” (literary analysis)

Five instances of `almah occur in texts after the defining event when the Law was given by God to Moses at Mt. Sinai. Perhaps most revealing is that they always appear in royal circumstances:  virgins in the king’s harem, in a king’s presence, a king’s perspective, and the royalty of God’s musical worship.[16]

Only three instances appear in Hebrew texts where ha (“pointing to something of importance”) is added as a prefix to `almah, in essence saying, “behold, look at the almah.” Two of the occurrences are used in reference to Hebrew matrons before God’s Law legally defined the purity of virginity for marriage.[17]

Rebekah and Miriam are Hebrew matriarchs, according to Phillip E. Goble, Editor of The Orthodox Jewish Bible. Rebekah is revered as the “mother of the Nation of Israel” and Miriam is “the savior of the Exodus” (older sister of Moses) – Hebrew royalty.[18] Significance of their state of virginity occurs before entering their adult lives of greatness.[19]

Only one other appearance of ha-almah occurs in the entire Bible and it appears after the Law was handed down from God:  Isaiah 7:14. Written identically in Hebrew in both The Great Isaiah Scroll and the Masoretic text:[20]

IS 7:14 “Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel.“(NIV)

Isaiah 7:14 has a dual application of royalty – King Ahaz and God. In the prophecy, the use of the words ha-almah  places the subject female in the highest echelon of Jewish importance.

From a different perspective, if the prophetic sign of Isaiah 7:14 was intended to refer to a female without an expectation of virginity, textual analysis dictates Isaiah would have been expected to use either na ‘arah or `ishshah; however, he didn’t. Instead, Isaiah used the rarest of Hebrew words to prophecy ha-almah would give birth to a son to be called Immanuel meaning “God with us.”[21]

King Ahaz had refused to accept God’s offer through Isaiah to name any sign between Heaven and Hell as proof of God’s promise to protect his kingdom from their enemies. God responded with a sign that was even greater – anything less would be unimpressive.

Is Isaiah 7:14 a prophecy about a virgin, greater than any between Heaven and Hell, that was fulfilled by Mary’s virgin birth of Jesus of Nazareth?

 

Updated December 18, 2023.

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This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

ASB = Amercian Standard Bible
BSB = Berean Study Bible
CSB = Christian Standard Bible
DBT = Darby Bible Translations
ESV = English Standard Version
HCS = Holman Christian Standard Bible
ISV = International Standard Version
JUB = Jubilee Bible 2000
NHE = New Heart Christian Bible
NIV = New International Verson
NKJV = New King James Verson
NLT = New Liviing Translation
OJB = Orthodox Jewish Bible
WEB = World English Bible
YLT = Young’s Literal Translation

REFERENCES:

[1] Isaiah 7:14. Hebrew text transliteration. BibleHub. 2019. <https://biblehub.com/text/isaiah/7-14.htm> hā·‘al·māh. Hebrew text. BibleHub.com. n.d. <https://biblehub.com/hebrew/haalmah_5959.htm>
[2] The Orthodox Jewish Bible. 2002. BibleHub. <https://biblehub.com/ojb/genesis/1.htm Young’s Literal Translation. 2019. <https://biblehub.com/ylt/genesis/1.htm>
[3] Isaiah 7:14. Hebrew text. NetBible.org. <http://classic.net.bible.org/verse.php?book=Isa&chapter=7&verse=14> ‘almah <05959>. NetBible.org. 2019. <http://classic.net.bible.org/strong.php?id=05959> “the.” Merriam-Webster. 2019. <https://www.merriam-webster.com/dictionary/the>  “the.” Cambridge Dictionary. n.d. <https://dictionary.cambridge.org/dictionary/english/the
[4] Goble, Phillip E, ed. “The Translator to the Reader.” The Orthodox Jewish Bible. 2002. Artists for Israel International. 2012. p vii. <http://www.afii.org/ojbible/ix.pdf
[5] Benner, Jeff A. “Introduction to Ancient Hebrew.”  Ancient Hebrew Research Center. 2019. <https://www.ancient-hebrew.org/introduction.htm>
[6] Benner. “Introduction to Ancient Hebrew.”
[7] Nahigian, Kenneth E.  “A Virgin-Birth Prophesy?” Skeptic Tank Files. n.d.<http://www.skeptictank.org/files/sr/2virgi93.htm> Cramer, Robert Nguyen.  “The Book of Isaiah.”  The BibleTexts.com. 1998 <http://www.bibletexts.com/verses/v-isa.htm>  Cline, Austin. “Who Was Virgin Mary, Mother of Jesus? Was She Really a Virgin?” About.com|Agnosticism/Atheism. n.d. <http://atheism.about.com/od/biblepeoplenewtestament/p/MaryVirgin.htm>  Yosef, Uri. “Isaiah 7:14 – Part 1: An Accurate Grammatical Analysis.” The Jewish Home. 2011. <http://thejewishhome.org/counter/Isa714_1.pdf>>   Bratcher, Dennis. The Voice. “Isaiah 7:14: Translation Issues.” 2014. <http://www.crivoice.org/isa7-14.html>  The Complete Jewish Bible with Rashi Commentary. n.d.  <http://www.chabad.org/library/bible_cdo/aid/63255/jewish/The-Bible-with-Rashi.htm>  CR Judges Chapter 13. John Gill’s Exposition of the Whole Bible.  Isaiah 7:14 commentary. <https://www.studylight.org/commentaries/geb/genesis-24.html
[8] Genesis 24:43 – ESV, NKJV, KJV, HCS, OJB; Exodus 2:8 – OJB; Isaiah 7:14 – NIV, NLT, ESV, BSB, NKJV, CSB, HCS, DBT, ISV, JUB, NHE, WEB, OJB; American Standard Version, 1901 Edition. Perseus.Tufts.Edu. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0156:book=Isaiah:chapter=7&highlight=virgin> Robinson, B.A. “Isaiah 7:14 “Behold, a virgin shall conceive…”” Religious Tolerance. 2007 <http://www.religioustolerance.org/chr_proi.htm
[9] “almah.” Strong’s Concordance with Hebrew and Greek Lexicon. Eliyah.com. n.d. <http://www.eliyah.com/cgi-bin/strongs.cgi?file=hebrewlexicon&isindex=almah
[10] Net.bible.org. Hebrew text. Reference: TWOT – 1630b.  Strong. “`almah  <5959>  “damsel.”  Merriam-Webster. 2019. <https://www.merriam-webster.com/dictionary/damsel> “na`arah <05291>” NetBible.org. 2019. <http://classic.net.bible.org/strong.php?id=05291>  Mishneh Torah, Forbidden Intercourse 17.” Sefaria.org. Footnotes #48 & 49. n.d. <https://www.sefaria.org/Mishneh_Torah%2C_Forbidden_Intercourse.17.13?lang=bi&with=Navigation&lang2=en>
[11] “bthuwlah.” Strong’s Concordance with Hebrew and Greek Lexicon. Eliyah.com. n.d. <http://www.eliyah.com/cgi-bin/strongs.cgi?file=hebrewlexicon&isindex=bthuwlah>> Strong The New Strong’s Exhaustive Concordance of the Bible. “ bethulah <1330>.” <http://classic.net.bible.org/strong.php?id=01330> Genesis 24:16. Net.bible.org. Hebrew text. “b@thuwlah <01330>;” footnote 1.  <http://classic.net.bible.org/verse.php?book=Gen&chapter=24&verse=16
[12] CR Isaiah 7:14; Psalms 68:25; Song of Solomon 1:3.
[13] Genesis 24:16, 2 Samuel 13:2. Soncino Babylonian Talmud. Ed. Isidore Epstein 1935-1948. Yebamoth 61b. Soncino Babylonian Talmud. <https://israelect.com/Come-and-Hear/yebamoth/yebamoth_61.html> CR 2 Samuel 13:18; I Kings 1:2.  “na`arah <05291>” NetBible.org. 2019. <http://classic.net.bible.org/strong.php?id=05291>
[14] Nahigian. “A Virgin-Birth Prophesy?” Cramer. “The Book of Isaiah.”  Cline. “Who Was Virgin Mary, Mother of Jesus? Was She Really a Virgin?” Yosef.. “Isaiah 7:14 – Part 1: An Accurate Grammatical Analysis.” Bratcher. “Isaiah 7:14: Translation Issues.”
[15] CR Genesis 24:16; Psalms 68:25; Song of Solomon 1:3, 6:8; Isaiah 7:14.
[16] CR Psalms 68:25; Proverbs 30:19; Song of Solomon 1:3, 6:8; Isaiah 7:14.
[17] Genesis 24:43; Exodus 2:8.
[18] Goble. “The Translator to the Reader.” p vii.Goble. “The Translator to the Reader.” p vii. Net.bible.org. Hebrew text. “`almah  <5959>” <http://classic.net.bible.org/strong.php?id=05959> Strong. The New Strong’s Exhaustive Concordance of the Bible. “almah.”
[19] Goble. “The Translator to the Reader.” p vii.
[20] Miller. Fred P.  “The Translation of the Great Isaiah Scroll.” Book of Isaiah. 2001. Column VI Isa 6:7 to 7:15. <http://www.moellerhaus.com/qa-tran.htm “hmleh.” Net.bible.org. <http://classic.net.bible.org/search.php?search=hebrew_strict_index:hmleh> BibleHub.com. Interlinear Bible Hebrew text. Isaiah 7:14. “5959 [e] hā·‘al·māh”.< http://biblehub.com/interlinear/isaiah/7-14.htmOrthodox Jewish Bible (OJB). Isaiah 7:14.
[21] “`Immanuw’el <06005>. NetBible.org. 2019. <http://classic.net.bible.org/strong.php?id=06005> Isaiah 7.14. BibleHub.com. Strong’s Lexicon. “Immanuel.” <https://biblehub.com/parallel/isaiah/7-14.htm

Branch Prophecies of Isaiah, Jeremiah & Zechariah

Posted on by K.B. Vogelman

Branch Prophecies of Isaiah, Jeremiah & Zechariah

 

Three Hebrew prophets over the span of 200 years – Isaiah, Jeremiah, and Zechariah – had one particular prophecy in common.[1] All foretold of the coming the “Branch” or the “Shoot.”

Generations after King David’s reign, some 700 years before Jesus of Nazareth was born, the remnants of Israel were in a downward death spiral. Despite many warnings from numerous prophets, for centuries the Hebrews and their kings failed to abide by their contractual Covenant made with God at Mt. Sinai.[2]

Renowned as a foremost prophet of God by both Judaism and Christianity, Isaiah warned Kings Ahaz and Hezekiah of the consequences their nation faced for disregarding God. Isaiah prophesied the “King of Babylon” would one day take away their descendants to serve as eunuchs in his palace.[3]

Warnings also came with good tidings when Isaiah prophesied about the coming future Messiah.[4] Isaiah foretold of a “Branch” or “Shoot” that would grow or “sprout” from the root of Jesse:[5]

Is 11:1-2 “There shall come forth a Rod from the stem of Jesse, And a Branch shall grow out of his roots.  The Spirit of the LORD shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of knowledge and of the fear of the LORD.”(NKJV)

Is 11:10 “And it shall come to pass on that day, that the root of Jesse, which stands as a banner for peoples, to him shall the nations inquire, and his peace shall be [with] honor.”(Complete Jewish Bible)

Prophet Jeremiah added more bad news prophesying the secession of sitting kings in the House of David would end with Jeconiah aka Jehoiachin.[6] Amidst the doom and gloom forecast, Jeremiah also predicted good news about the coming Messiah twice prophesying that God would raise up a King in the lineage of David who will be a righteous judge:

Jer 23:5 “”Behold, the days are coming,” says the LORD, “That I will raise to David a Branch of righteousness; A King shall reign and prosper, And execute judgment and righteousness in the earth…””(NKJV)

Jer  33:15 “‘In those days and at that time I will cause to grow up to David A Branch of righteousness; He shall execute judgment and righteousness in the earth…’” (NKJV)

Continued defiance by the Hebrews led to the fulfillment of Isaiah’s and Jeremiah’s judgement prophecies at the hands of Babylon. Nebuchadnezzar’s destruction of the city and captivity of some of Israel’s finest are documented in the Book of Daniel.[7]

Cyrus, ruler of the Persian Empire, bloodlessly conquered Babylon and took control of the Hebrew captives eventually ending the Babylonian captivity. One of Isaiah’s prophecies was then fulfilled after two centuries having prophesied that a future ruler named “Cyrus” would arise and allow Jerusalem and the Temple to be rebuilt.[8] Soon after capturing Babylon, Cyrus issued a decree:[9]

Ezra 1:2 ‘The Lord God of the heavens has given to me all the kingdoms of the earth. He has appointed me to build for him a temple in Jerusalem in Judah. May the Lord your God energize you who belong to his people, so you may be able to go back there!”(NET)

Darius honored Cyrus’ decree to allow the Hebrews to rebuild Jerusalem and the Temple. Supporting decrees by the ruler and another by King Artaxerxes were required due to enemies of the Hebrews thwarting efforts to rebuild Jerusalem and the Temple.[10]

Prophet Zachariah, during the reign of Darius, wrote of a vision in which the prophet was present. Joshua the Priest stood before the angel of the LORD along with Satan who was there to accuse the priest.[11]

Satan was rebuked by God and Joshua was given fine new clothes.[12] In the vision prophecy, the angel of the Lord delivered God’s message speaking directly to the high Priest:[13]

Zech 3:8 “‘Now listen, Joshua the high priest, you and your friends who are sitting in front of you—indeed they are men who are a symbol, for behold, I am going to bring in My servant the Branch.’” (NASB)

Jewish sage Rabbi Maimonides identified “My Servant” as the Messiah whom Zachariah had identified as the Branch.[15] Issued two hundred years earlier, Isaiah’s parashah prophecy of Isaiah 52-53 is about “My Servant” who is subjected to unusual cruelties consistent with a Roman crucifixion described by the Gospels.

Narrating his eighth vision, Zechariah received instructions from God to choose people from among the exiles to make a crown of gold and silver, then set the symbolic crown upon the head of Joshua, the high Priest. Zechariah was then directed to deliver this message to the Priest:[14]

Zech 6:12-13 “…‘Thus says the LORD of hosts, saying: “Behold, the Man whose name is the BRANCH! From His place He shall branch out, And He shall build the temple of the LORD; Yes, He shall build the temple of the LORD. He shall bear the glory, And shall sit and rule on His throne; So He shall be a priest on His throne, And the counsel of peace shall be between them both.”’” (NKJV)

In the oracle prophecy, God said the Branch would sit upon the throne as both King and priest who would build the Temple. Jewish sage Rabbi Rashi commented he believed the prophecy was in reference to Zerubbabel although the Rabbi did acknowledge others viewed the prophecy as referring to the Messiah.[16]

Prophecies from Isaiah before the Babylonian captivity, Jeremiah during the Babylonian captivity and Zechariah after the Babylonian captivity point to a future figure called the Branch. The foretold Branch would have the characteristics of being wise and understanding; come from the lineage of David; and righteously judge the earth with a counsel of peace as a Servant of God.

What are the odds that Jesus of Nazareth is the fulfillment of the Branch prophecies?

 

Updated December 15, 2023.

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REFERENCES:

[1] “Isaiah.” Encyclopædia Britannica. 2019. <https://www.britannica.com/biography/Isaiah> “Isaiah.” New World Encyclopedia. 2018. <https://www.newworldencyclopedia.org/entry/Isaiah>  “Jeremiah.” Encyclopædia Britannica. 2019. <https://www.britannica.com/biography/Jeremiah-Hebrew-prophet>  “Jeremiah.” New World Encyclopedia. 2018. <http://www.newworldencyclopedia.org/entry/Jeremiah>  “Zechariah.” Encyclopædia Britannica. 2019. <https://www.britannica.com/topic/biblical-literature/The-last-six-minor-prophets#ref597798>  “Zechariah, Book of.” New World Encyclopedia. 2013. <http://www.newworldencyclopedia.org/entry/Zechariah,_Book_of>
[2] Exodus 24:3-8.  CR Deuteronomy 29.
[3] Isaiah 39:7. “ben.” Netbible.org. <http://classic.net.bible.org/strong.php?id=01121> Messiah’s Branch. Prophetic Information Ministries. image. n.d. <http://www.propheticinformationministries.com/Messichs%20Branch.gif>
[4] I Chronicles 2:11-13; 2 Ruth 4:17.
[5] The Complete Jewish Bible – with Rashi Commentary. Rashi commentary on Isaiah 11:1.   <https://www.chabad.org/library/bible_cdo/aid/16210/showrashi/true> CR Isaiah 9:6-7; 11:10.  CR 1 Chronicles 2:12-15, 3:16-18; Ruth 4:21-22; Matthew 1:5-16; Luke 2:4; 23-31.  Ryrie. “Introduction to the Book of Isaiah.”
[6] 2 Kings 24:6, 8, 12, 15; 25:27, 29; 1 Chronicles 3:16, 17; 24:15; 2 Chronicles 36:9, 22; Esther 2:6; Ezra 2:1; Jeremiah 22:24-30, 24:1, 10-16, 52:27-33; 27:20; 28:4; 29:2, 52:31, 33; Esther 2:6; 2 Kings 24:6, 8, 12, 14-15; 25:27, 29. CR Ezekiel 1:1-3.
[7] Daniel 1:1-4.
[8] Isaiah 44:28; 45:1, 13.
[9] CR 2 Chronicles 36:23; Isaiah 44:28, 45:1, 13.  CR Ezra 2:1-2; Nehemiah 7:6; Isaiah 41:2-3, 25, 27; 43:9, 21; 48:14-15.  Josephus, Flavius. Antiquities of the Jews. Book XI, Chapters I.1-2. Trans. and commentary.  William Whitson.  The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[10] Ezra 6:14; 7:12-20; Ezekiel 1:2-3, 6:7,12. “Darius I.” Encyclopædia Britannica. 2019. <https://www.britannica.com/biography/Darius-I> Josephus. Antiquities. Book XI, Chapters III.8, IV.1-2.
[11] Zechariah 1:1. NET, NIV. “Darius I.” Encyclopædia Britannica.
[12] Zechariah 3.
[13] Plaut, Gunther. “Haggai, Zechariah and Malachi: Back in the Land.”  MyJewishLearning.com. n.d. <http://www.myjewishlearning.com/texts/Bible/Prophets/Latter_Prophets/The_12_Minor_Prophets/Haggai_Zechariah_Malachi.shtml>
[14] I Chronicles 3:17-19; Haggai 1:1, 12, 14; 2:2, 23; Ezra 3:8.
[15] Maimonides, “Letter to the South (Yemen)”. p374.  Neubauer and Driver.  The Fifty-third Chapter of Isaiah According to the Jewish Interpreters. <https://books.google.com/books?id=YxdbAAAAQAAJ&pg=PP1&hl=en#v=onepage&q=advent&f=false>
[16] The Complete Jewish Bible – with Rashi Commentary. Rashi commentary on Zechariah 6:12.   <https://www.chabad.org/library/bible_cdo/aid/16210/showrashi/true>