Is.28- The Parable of Farming

[Joyous Song]

Most of the Laws that Moses brought down from the Mount Sinai are not difficult to do under grace. Yet not everyone can, or is willing to, do them. And as mentioned previously, it is a way of showing our identity, not a means of salvation. This then leads to a warning:

“Now therefore do not scoff, lest your bonds be made strong; for I have a decree of destruction, from HaShem, G-d of Hosts upon the whole land.” Is.28.22


In 70 CE Judah scoffed at early Christianity because they did not see those Gentile teachers in the role they were about to play. Likewise, the Church today faces a judgment as Judah did in 70CE. Why? What are they scoffing over? Not the denial of Christ in a group as Judah did? Actually, they may be, at least according to the text we started with.

Is.28.13 clearly says the Word (D’var) HaShem is commanding Ephraim to return to Hahalacha: Precept upon precept; precept upon precept; measure upon measure; measure upon measure; a little here a little there. Thus this calling that led to that judgment that lasted well over a decade came from the WORD of HASHEM; not a bishop, priest, or even the pope.

So is this simply Ephraim coming to life as the text states? We ask because it was Judah within the body that condemned us in Is.28.13. However, Judah in Jacob also ignores us. They see us in the western nations but scoff at any claim because they see we are all from the Christian root (thus “they would not hear”).

Yet, to match with historical judgment on Jerusalem (19), Judah’s most holy city with their Temple, then this could imply that Christendom’s most holy city where Ephraim Temple lies (the Vatican) faces a similar fate?

When and why did these modern Church fathers scoff at Ephraim the way Judah did the early church? If you read our writing on Revelation chapter 1 then you know by now that it is important to have a Jewish, or Hebrew, perspective to understand better the writings. These Ephraimites developed this Hebrew mindset over the process of taking on precepts and measures, a little here and there.

And on the opening sections of prophecy, they got into the sights of the testers. And among these were those affected by the devil (Rev.2.10). Remember, Judah was affected by the whispering of the accuser. Satan is the accuser, the sifter, and the tester. Judah, in the body, failed that test, chose unwisely, and exiled their younger brother in the process. So it’s highly likely that exile led to them coming under the scrutiny of those affected by the whispers of the supernatural spirit of bad nature, a demon, the devil.

 

[Joyous Song]

The testing started, the the rest was history. Yet that testing went on and on and on.....

Is.28.23-29

“Give ear, and hear My voice; hearken, and hear My speech.” Is.28.23


This is a parable spoken by YHVH to say what is written here is very important; however, it seems more like a recipe for farming. Just as the planting of a vineyard can represent the children of YHVH, so can a farm represent the Word, Matt.13.1-30.

Farming represents the Word, D’var, in the garden of field of PRDS (a method Judah uses to study the Torah). Study of Torah (and the prophets including Kabbalah) is working in the Garden of Eden, according to the sages. It’s also how Judah gleaned those measures they placed in Hahalacha. With this in mind we now look to these farming practices:

“When a farmer plows for planting, does he plow all day? Does he keep on breaking up and harrowing the soil? When he has leveled its surface, does He not sow (Putwtz, scatters “violently”, break up, disperse) dill (Qetzach, fennel flower, or cumin) and scatters (zaraq, sprinkle, scatter) cumin (Kammmon, cumin, to store up or preserve), and put wheat into row (Soram principle, order), and barley in its proper place (Saman, to designate, to be marked), and spelt (Coosemet, a species of grain) in its field (latoo)? For He instructs aright; his G-d teaches him.” Is.28.25-26

 

[Joyous Song]

“When a farmer plows for planting, does he plow all day? Does he keep on breaking up and harrowing the soil? When he has leveled its surface, does He not sow (Putwtz, scatters “violently”, break up, disperse) dill (Qetzach, fennel flower, or cumin) and scatters (zaraq, sprinkle, scatter) cumin (Kammmon, cumin, to store up or preserve), and put wheat into row (Soram principle, order), and barley in its proper place (Saman, to designate, to be marked), and spelt (Coosemet, a species of grain) in its field (latoo)? For He instructs aright; his G-d teaches him.” Is.28.25-26

The wheat harvest for Israel is during Shavout, which indeed aligns with the Christian celebration of Pentecost. On Shavout two loaves of wheat bread were made of fine flour and waved before the altar of the temple. It was also on this day the Church was given her marching orders and thus represents the faithful that came forth from this day. This is the body of HaMoshiach that was established on a principle which is seen as salvation by faith and their traditions that grew from that root.

The barley, on the other hand, was waved on the first day of HaOmer, which Christians recognize as the day Yeshua was resurrected. Thus, this “barley” preexisted Yeshua’s resurrection and merely came to fruition in His resurrection, which He was the “first fruit” of this harvest. Hence, we see the barley as Jews and their traditions (or Hahalacha).

The last group is spelt, which is another form of wheat; although it might also be any other grain that is undetermined. One reference called this grain spelt and another rye, but the word in Hebrew appears to be indiscriminate, so oats can be included as well.

If any grain, it could be the mixed harvest of the last Holiday of Succos. Succos, or the Feast of Tabernacles, comes in the fall and was a feast where several different “fruits” of the fall were waved: palm branches, myrtle, and an entrog (a citrus fruit). And so it was a mixed harvest that was brought to the Temple in the fall during the feast of ingathering.

 

[Joyous Song]

The text we are using first states to put the wheat (Christianity) in order; and then mark/designate Judah in their proper plot/place. The last group called spelt (or a different grain from wheat or barley- Judah or the Church) in its own field but the word for in “its own field” is v’boolatoo. V is “and”. Boo can be a prefix (as it is here) and means, “to go in”, “enter” or “to arrive” , and the word both prefixes are acting on is “lat” (לד). Lat (lamid, tav) is the same as Ladat (לדת), but this in turn is a construction of Yalad (ילד) “to bear” (as in father) or “create.”

How this becomes field we do not know, but its actual interpretation doesn’t make sense except in its meaning of the parable above.

If spelt is Ephraim, the multitude of the Gentiles (Gen.48.19) is to ‘come in” to birth, or rather rebirth. Then this fits Rom.11.25-27, as well as another text in Is.44-5:

They shall spring up like grass amid waters like willows by flowing streams. This one shall say, “I am the L-rds,” another will call himself by the name of Jacob, and another shall write on his hand, “HaShem’s”. and surname himself by that name is Israel.

The first group (wheat) above that says, “I belong to G-d” are Christians who accept and believe in the G-d of Israel. The second is Judah (the House of Jacob), the barley. The third, writes HaShem upon their hand, which could be wearing tiffillan (phylacteries), or the prayer boxes on the hand (and between eyes) which has inside it Ex.13.1-16 (Law of Pesach and why); Duet.6.4-9 (Sh’mah and Vahavta), 11.13-21 (And that these Laws are linked again to Pesach!). This is a very Jacob like action then, yet these also, like Christians above, say, “ I belong to HaShem/G-d” (splet).

So the third group could be spelt, but we suspect all three are combined grain like the three omens waved during Succos (Feast of Tabernacles): Uncircumcised (Zere’babel leads), Circumcised (House of Jacob), Circumcised (Y’hoshua leads).

To explain, first came the Church and her laws and traditions, then at Yevnah Judah formed Hahalacha without the Temple. Finally these three groups step forward in the end times: wheat, barley, and circumcised (Jacob), uncircumcised (I belong to G-d) and circumcised (surnamed Israel - the northern Tribe, and their witness is tifillan).

 

[Joyous Song]

Looking at the herbs: He first “sows” black cumin (strong spice) and scatters regular cumin (or aromatic spice). Both are used for cooking but the former is very strong in flavor so we use it sparingly.

Looking at how each spice was scattered gives a clue what they represent. The first “scattering” is a more violent scattering and fits best the scattering of YHVH’s children when they act up (that is like the scattering He did to Ephraim at the hands of Assyria. or Judah at the hands of Babylon and later Rome).

Conversely, the regular cumin gets a gentle “scattering,” like seeds normally get and this fits to us the type of scattering of the body of Yeshua had as she willingly scattered herself to reach the Gospel out to HaGoyim (the Nations). So this fits that cumin is God’s children, and black is pain and mourning of God’s children.

Black Cumin is not threshed (duwsh - to trample, tear down) with a sledge (Harootz, no #, it means sharp, pointed, zealous, industrious, m. threshing sledge), nor a cart (agalah, revolving, or cart) wheel (owphah212, to revolve a wheel) rolled (no word) over (el a preposition that means towards, among, over under etc...) cumin; black cumin is beaten (2251, beat out, thresh) out with a rod (4294), and cumin with a stick (7626). Grain (3899) must be ground (yoodak, from 1855, it means to be beaten, to be crushed) to make bread (not in text), so one does not (“not so” actually) thresh (1758) forever (“He threshes him”). Though he drives (2000) the wheels (1535) of his threshing (not in text) cart (5699) over it (not in text) his horses (6571- driver) do not grind it (1855). This comes from the YHVH of hosts, wonderful in council and magnificent in wisdom.” Is.28.27-29

 

[Joyous Song]

Black cumin is not threshed (duwsh - to trample, tear down) with a sledge (Harootz, no #, it means sharp, pointed, zealous, industrious, m. threshing sledge), nor a cart (agalah, revolving, or cart) wheel (oephan, to revolve as in a wheel) rolled (no word) over (el a preposition that means towards, among, over under etc...) cumin; black cumin is beaten (chabat, beat out, thresh) out with a rod (mattah, or rod for disciplining), and cumin with a stick (shebet, stick, or staff). Grain (Lechem, bread or grain for bread) must be ground (dekak, it means to be beaten, to be broken to pieces, Is.7.6, as Ephraim was) to make bread (not in text), so one does not (“not so” actually) thresh (lechem) forever (“He threshes him”). Though he drives (haman - disturbs, troubles, discomforts) the wheels (galgal- whirlwind, thus a wheel) of his threshing (not in text) cart (agalah) over it (not in text) his horses (parish - driver) do not grind it (dekak). This comes from the YHVH of hosts, wonderful in council and magnificent in wisdom.” Is.28.27-29

So we have two herbs mentioned: Cumin and Black Cumin. Those of the body in pain and mourning should not be violently trampled in a zealous industrious way. These we see as those in the Dark Night of the Soul. Rather, they are to be beaten with a rod. Christians not in the dark night should not be faced with circular judgments or arguments, rather they need a stick/staff (think of rod and staff of Ps.23).

As for ‘bread” which as stated above, it’s not in that text. The grain had to be ground, broken to pieces (as Ephraim was, Is.7.8), but not to be broken in pieces forever. Prophecies all over speak of Ephraim’s return, including this one we are studying (Jer. 31 is another). Although He drives them away like a whirlwind (over and over again), his driver (the leaders of the church/body) should not seek to break them to pieces again!

Remember this was what this text was all about from the onset. First, Ephraim scattered, then brought back to faith by men of strange lips and alien tongues only to face judgment again by their brothers and then by some leaders in the Church. Those within this body, strong in faith, who’ve faced the Dark Night of the Soul, can handle discipline; however, those weak in faith need a strong and righteous example.

“This comes from HaShem of hosts (Tzavaot); He is wonderful in counsel and excellent in wisdom.” 29.