According to Isaiah, the Lord God will be as a mother to His people comforting them meaning that he will always be there for us which illustrates God’s unfailing compassion towards His people.
ספר ישעיה פרק סו יג כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ כֵּן אָנֹכִי אֲנַחֶמְכֶם וּבִירוּשָׁלַם תְּנֻחָמוּ:
Isaiah 66:13 66:13 As one whom his mother comforteth, so will I comfort you; And ye shall be comforted in Jerusalem. (KJV 1900)
This parallels Isaiah 49 where Isaiah speaks of a mother who nurses a child. Can she forget the child that came from her womb? We note the love and care a mother takes for her children. This is an essential principle that God has established so the baby can survive and be cared for until he or she is able to go out on their own. We see this phenomenon in the animal kingdom how parents of babies in the case of mammals the mothers take care of the children. I have also seen women on television boast about killing their babies in abortion clinics. This is a deeply concerning thing since this suggests the mother has lost something that was God given to them, having a love for their own children. This loss of love for children is a deeply satanic principle, for example, in Satanism it is taught that the human body is inviolable and subject to one’s own will alone. As a result, those who are involved in satanism interpret state restrictions on abortion access as a burden on their sincerely held religious beliefs. Their argument follows from their having created an “abortion ritual” as a means to claim religious liberty against abortion restrictions, which involves a woman affirming her autonomy. (https://theconversation.com/how-the-satanic-temple-is-using-abortion-rituals-to-claim-religious-liberty-against-the-texas-heartbeat-bill-167755) We note that the Satanic Temple argued that the state of Texas heartbeat bill was an unconstitutional effort by the state to impose its religious views. We also note that to create a ritual that involves killing one’s baby is essentially using a baby in human sacrifice. This is not a new thing, throughout history, human sacrifice has been practiced by various cultures and religions. The following are some of the religions and cultures that have been documented to practice human sacrifice:
Human Sacrifice in the History of Mankind
Ancient China: Human sacrifice was practiced for thousands of years, particularly during the Shang Dynasty.
Ancient city of Ur: Located in modern-day Iraq, the Great Death Pit at Ur contains remains that suggest human sacrifice.
Cahokia: A city near modern-day St. Louis, where Mound 72 holds the remains of many sacrificed individuals.
Inca: Known for practicing child sacrifice, often near the summit of mountains or volcanoes.
Aztec and Nahua: In what is now Mexico, they believed the sun needed human nourishment and sacrificed thousands of victims annually.
Ancient Greece: Practiced “pharmakos,” where individuals were thrown off a cliff to ward off disaster.
Ancient Rome, Celts, and Germanic peoples: These European cultures also engaged in human sacrifice to varying extents.
Mayans and Aztecs: In Central America, these cultures are known for their ritual sacrifices, including heart extraction.
In the Near Eastern civilizations, human sacrifice was not a widespread practice, but it did occur in certain periods and contexts. The most well-documented instances of human sacrifice in the ancient Near East are found in the archaeological remains from the royal death pits at Early Dynastic Ur (c. 2600–2450 BCE) and textual records of the substitute king ritual that was practiced at least from the early second millennium BCE down to the time of Alexander the Great. These instances suggest that human sacrifice was used sporadically and often had a connection with the office of kingship, where the ruler held absolute power over the subjects who were sacrificed for the sake of the ruler. Additionally, there is evidence of human sacrifice in the broader Mesopotamian region, extending from the Pre-Pottery Neolithic into the Iron Age (ca. 10,000 – 600 BCE). However, it’s important to note that these practices were not uniform across all Near Eastern societies and often had specific religious or cultural significance within their historical contexts. The understanding of these practices continues to evolve with ongoing archaeological research and discoveries. The Bible mentions several religions and cultures that practiced human sacrifice, often as a warning against such practices. Here are some of the religions and cultures mentioned in the Bible associated with human sacrifice:
Biblical Descriptions of Human Sacrifice
Canaanites: The Canaanites are known for their worship of deities like Moloch and Baal, to whom they offered human sacrifices, particularly children.
Moabites: The Moabites are mentioned in the Bible as having practiced human sacrifice. According to II Kings, human sacrifices were made in times of peril to their god Chemosh.
Ammonites: Similar to the Canaanites, the Ammonites worshiped Moloch and practiced child sacrifice.
In addition to this, although not a common practice, there are instances where Israelite kings, influenced by surrounding pagan practices, engaged in human sacrifice. King Solomon for example in 2 Kings 23:13, note what is written in this verse, “And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile.” The point is that King Solomon was involved in human sacrifice having built these high places to these foreign gods. Other examples include Kings Ahaz and Manasseh of Judah being specifically mentioned as having sacrificed their own sons. These practices were condemned in the Hebrew Bible, and the prophets often spoke against them, emphasizing that such actions were abhorrent to God. The Bible uses these examples to contrast the character of the God of Israel with the deities of surrounding nations, highlighting the sanctity of life in the biblical worldview. Note how this is significantly different from the way that the God of Israel is described, here in Isaiah 49 we are given the depth of God’s love and commitment, suggesting that even if a mother could forget her child, which is unlikely, God will never forget His people. There are other places that God is compared to a mother in the biblical text. For example, Hosea 11:3-4 states, “It was I who taught Ephraim to walk, taking them by the arms; but they did not realize it was I who healed them. I led them with cords of human kindness, with ties of love. To them I was like one who lifts a little child to the cheek, and I bent down to feed them.” Tehillim / Psalm 131:2 states, “But I have calmed and quieted myself, I am like a weaned child with its mother; like a weaned child I am content.” These verses convey the nurturing and comforting aspects of God’s love, and linking this to the tenderness and care a mother provides to her children. The imagery used in these scriptures serves to reassure us of God’s close and personal care for each individual, much like a mother’s love for her children. Here in Isaiah 49, Zion (which represents Israel) is encouraged not to lose hope, but to continue to wait for the Lord (see Isaiah 49:23). It is God’s sovereign rule over creation and history that provides the basis for calling Israel to have hope. In this section, God’s response is on a different level than it was in chs. 40–48. The Lord God Almighty is able to deliver His people from the grip of even the mightiest power on earth. Again Isaiah proclaims that God’s people will not be put to shame if they put their trust in the God of Israel (Isaiah 49:23). In addition, God’s love is strong enough to defeat the tyrants who hold the people of the world in captivity! We do not have to fear, and we can rest assured that the Lord has everything in control!
Masoretic Text (MSS) on Isaiah 49:14-19
Isaiah continues saying the following according to Isaiah 49:14-15.
ספר ישעיה פרק מט יד וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהֹוָה וַאדֹנָי שְׁכֵחָנִי: טו הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן-בִּטְנָהּ גַּם-אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ:
Isaiah 49:14 states, “But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me. (וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהֹוָה וַאדֹנָי שְׁכֵחָנִי)” Isaiah 49:15 “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. (הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן-בִּטְנָהּ גַּם-אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ)”
Cross References for Isaiah 49:14-15: Ge 15:1–5; 21:16; 1 Ki 3:26; Ps 9:10; 27:10; 71:11; 77:9; 103:13; 112:1–10; Pr 31:2; Is 27:8; 40:9, 27; 43:1, 4; 44:21; 45:10; 46:3–4; 54:6; 60:1–6; 62:4; 66:13; Je 14:19–22; 31:20; Mal 3:17; Mt 7:11; Ro 11:29
There is quite a bit of profound emotional language in Isaiah 49:14-15 that echoes the human experience of feeling abandoned or forgotten. The Hebrew words used here specifically are עֲזָבַנִי which is derived from the root עזב, which means to leave, forsake, or abandon. It conveys a sense of being left behind or deserted. שְׁכֵחָנִי derived from the root שׁכח means to forget, ignore, or cease to care. It expresses the fear of being forgotten or neglected. עוּלָהּ speaks of a nursing child, emphasizing the intimate and dependent relationship between a mother and her child. And the word רַחֵם refers to the word for womb and signifies deep love or compassion, often used to describe a mother’s affection for her child. These words highlight Israel’s feeling of abandonment by God. These worlds also underscore the promise of God’s unfailing memory and compassion, which parallels a mother’s unwavering love for her child. These words are used in the context of a mother forgetting her child, which is an extreme and seemingly impossible scenario. This illustrates the depth of God’s love for His people, as He promises never to forget them. This is something that we can trust to be true and is in line with what Isaiah has been telling us all along, to trust in the Lord, not in ourselves, foreign nations, or false gods.
In terms of NT parallels, the theme of God not forgetting His people is echoed in several passages. For example, in Hebrews 13:5, the author reassures the believers that God will never leave nor forsake them, reflecting the sentiment of Isaiah 49:15. Additionally, the idea of God’s compassion can be seen in passages such as Luke 15:20-24, where the father’s compassion towards his prodigal son illustrates God’s enduring love and readiness to forgive. In John 10:27-29, Yeshua says, “My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” This passage highlights the close relationship between Yeshua and His followers, which is reminiscent of the bond between a mother and her child in Isaiah 49:14-15. These scriptures from Isaiah, with their rich Hebrew vocabulary, remind us of the depth of God’s commitment to His people, a theme that is carried through into the NT text, demonstrating the continuity of God’s love and faithfulness. We note what David the Psalmist states according to Tehillim / Psalms 27:10.
ספר תהילים פרק כז י כִּי-אָבִי וְאִמִּי עֲזָבוּנִי וַיהֹוָה יַאַסְפֵנִי:
Tehillim / Psalm 27:10 27:10 When my father and my mother forsake me, Then the LORD will take me up. (KJV)
Here we have this promise that if parents forsake, God will never forsake. We must always keep this truth in mind, that the God of Israel loves us and will take care of us.
Isaiah goes on saying the following according to Isaiah 49:16-17.
ספר ישעיה פרק מט טז הֵן עַל-כַּפַּיִם חַקֹּתִיךְ חוֹמֹתַיִךְ נֶגְדִּי תָּמִיד: יז מִהֲרוּ בָּנָיִךְ מְהָרְסַיִךְ וּמַחֲרִבַיִךְ מִמֵּךְ יֵצֵאוּ:
Isaiah 49:16 states, “Behold, I have graven thee upon the palms of my hands; thy walls are continually before me. (הֵן עַל-כַּפַּיִם חַקֹּתִיךְ חוֹמֹתַיִךְ נֶגְדִּי תָּמִיד)” Isaiah 49:17 “Thy children shall make haste; thy destroyers and they that made thee waste shall go forth of thee. (מִהֲרוּ בָּנָיִךְ מְהָרְסַיִךְ וּמַחֲרִבַיִךְ מִמֵּךְ יֵצֵאוּ)”
Cross References for Isaiah 49:16-17: Ge 15:1–5; 38:18; Ex 13:9; 28:9; Ps 10:14; 48:12–13; 112:1–10; So 8:6; Is 5:6; 10:6; 37:18; 49:19; 60:1–6; 62:6–7; Je 14:19–22; Hag 2:23; Zec 1:18–21; Re 13:16
These verses contain several interesting features, עַל-כַּפַּיִם means “on the palms” and signifies a close and intimate relationship. It implies that God is always aware of and attentive to the needs of his people. חַקֹּתִיךְ means “I have engraved you” and emphasizes the permanence of God’s love and commitment to his people. The word comes from the root חקק meaning “to inscribe” or “to engrave,” suggesting a permanent and unchangeable commitment. The imagery of being engraved on the palms suggests a constant reminder and presence before God. The word נֶגְדִּי also adds to this interpretation meaning “continually” or “permanently” and underscores the constant nature of God’s care for his people. He can be trusted and in Him we can place our trust! The words מְהָרְסַיִךְ and מַחֲרִבַיִךְ refer to “your destroyers” and “those who laid you waste,” respectively. The verse speaks of a reversal of fortunes, where the children of Zion return quickly, and the forces of destruction are repelled. This is indicative that God can turn things around very quickly. We simply have to keep our faith and trust in the Lord and in His plan for our lives! The word חוֹמֹתַיִךְ means “your walls” and refers to the protection and security God provides for his people.
There are also parallel concepts in the NT text on the concept of God’s enduring commitment and the restoration of His people. For example, we read how Hebrews 8:10 echoes the idea of God’s Torah being inscribed, not on hands, but on hearts and minds as part of the new covenant God will make with His people. Note how this concept enables us to keep God’s commands, and to be faithful to the Lord to walk in His holy and righteous ways. In Revelation 21:2-3 we read, “Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying, ‘Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God.'” Note how Revelation 21:3 speaks of God dwelling with His people, and the former things (destruction and sorrow) passing away, which parallels the restoration theme in Isaiah 49:17. These verses from Isaiah, with their vivid language and imagery, emphasize God’s unbreakable bond with His people and the promise of restoration. Other examples may be taken from John 10:28-29 which states, “And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand.” And Philippians 3:20-21 “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself.” Again, these things speak to the theme of restoration and renewal that God promises to His people. These things describe how the Lord God does not forget us, but instead we are being written upon His hand, and the Servant King Messiah’s name being written upon His hand, Yeshua, which means Salvation. This is a description of the devotion that God has for His people and for His Messiah!
Isaiah goes on saying the following according to Isaiah 49:18-19.
Isaiah 49:18 states, “Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith the LORD, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride doeth. (שְֹאִי-סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ-לָךְ חַי-אָנִי נְאֻם-יְהֹוָה כִּי כֻלָּם כַּעֲדִי תִלְבָּשִׁי וּתְקַשְּׁרִים כַּכַּלָּה)” Isaiah 49:19 “For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away. (כִּי חָרְבֹתַיִךְ וְשֹׁמְמֹתַיִךְ וְאֶרֶץ הֲרִסֻתֵיךְ כִּי עַתָּה תֵּצְרִי מִיּוֹשֵׁב וְרָחֲקוּ מְבַלְּעָיִךְ)”
Isaiah 49:18-19 is a beautiful and hopeful message that uses vivid imagery to convey the restoration and redemption of God’s people. In verse 18 we see the phrase כַּעֲדִי תִלְבָּשִׁי which suggests adorning oneself with ornaments, symbolizing the joy and beauty of restoration. The comparison to a bride (כַּכַּלָּה) emphasizes a sense of celebration and new beginnings. In addition, another notable feature is the use of the word נִקְבְּצוּ which means “gathered” or “assembled.” This word emphasizes the idea of the people coming together, illustrating a sense of unity and community. In verse 19, the words חָרְבֹתַיִךְ and שֹׁמְמֹתַיִךְ refer to the desolation and destruction that will be replaced by a populous and thriving community, indicating a reversal from desolation to abundance. Also, the words וְאֶרֶץ הֲרִסֻתֵיךְ means “and the land of your destruction” which create a vivid image of the destruction and desolation that the people have experienced.
A few NT parallels to the content of these verses are found in the themes of restoration and the gathering of God’s people.
Luke 13:29: “And people will come from east and west, and from north and south, and recline at table in the kingdom of God.”
Revelation 21:3: “And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.'”
These verses from Isaiah have rich language and imagery and speak to the enduring hope and promise of God’s faithfulness to restore and redeem His people, a theme that is echoed throughout the Scriptures and into the New Testament, similar to what we read according to Luke 13:29 and Revelation 21:3. Note also how these themes are extant in the Tanakh, or Hebrew Bible, about the restorative power of God, emphasizing His ability to heal, renew, and transform the lives of individuals and communities.
Examples Highlighting the Theme of Restoration
Tehillim / Psalm 23:3: “He restores my soul; He guides me in the paths of righteousness for His name’s sake.” This verse speaks to the personal restoration that God provides, leading one back to spiritual vitality and moral clarity.
Jeremiah 30:17: “For I will restore health to you, and your wounds I will heal, declares the LORD.” Here, God’s restorative power is depicted as bringing physical healing and recovery.
Ezekiel 36:26: “I will give you a new heart and put a new spirit within you; I will remove the heart of stone from your flesh and give you a heart of flesh.” This passage illustrates the transformative power of God, promising a renewal of spirit and heart.
Isaiah 61:1-3: “The Spirit of the Lord GOD is upon me… to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the LORD’s favor… to comfort all who mourn; to grant to those who mourn in Zion— to give them a beautiful headdress instead of ashes, the oil of gladness instead of mourning, the garment of praise instead of a faint spirit.” This prophetic message, which Jesus later quotes in Luke 4:18-19, speaks of the comprehensive restoration God brings: emotional, physical, and spiritual.
Joel 2:25-26: “I will restore to you the years that the swarming locust has eaten… You shall eat in plenty and be satisfied, and praise the name of the LORD your God, who has dealt wondrously with you.”
The promise of restoration here extends to economic and material aspects, as God pledges to restore the years of loss and bring about abundance. These passages collectively portray a God who is deeply concerned with the well-being of His creation and actively works to restore and renew it in all aspects of life. Note also the NT parallel in Revelation 21:4, which states, “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” This passage shares a similar message of restoration and hope after a time of desolation and suffering. In Isaiah 49:18 Zion is called to lift her downcast eyes and trust in the Lord God of Israel. All these verses as a compositional whole direct us to this important aspect of who we are as God’s people, to trust in the Lord!
Rabbinic Commentary on Isaiah 49:14-19
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
Targum Jonathan son of Uziel Isaiah 49:14-19 49:14 But Zion said, The Lord hath taken His Shekinah from me, and the Lord hath cast me away. 49:15 Is it possible that a mother can forget her child, that she should not have compassion on the son of her womb? The congregation of Israel answered and said: If there is no forgetfulness with Him, perhaps He will not forget that I have made a calf of gold? The prophet said to her, Yea, these things shall be forgotten. And she said to him, If there is forgetfulness with Him, perhaps it will be forgotten that I said on Sinai: We will do and obey? He answered and said to her: My WORD shall not cast you off. 49:16 Behold, as upon the hands thou art engraven before me; thy walls are continually before me. 49:17 Those that shall build thy desolate places shall make haste, thy destroyers and they that made thee waste, shall go forth of thee. 49:18 Lift up thine eyes round about, O Jerusalem, and see; all the children of the people of thy captivity are gathered together and come unto thee. As I live, saith the Lord, all these shall be unto thee as a vesture of glory, and their works in the midst of thee as the ornament of a bride. 49:19 For thy waste and desolate places, and the land of thy destruction, surely now shall be too strait by reason of the inhabitants, and they that swallowed thee up shall be far away. (TgJ)
ספר ישעיה פרק מט יד וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהֹוָה וַאדֹנָי שְׁכֵחָנִי: טו הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן-בִּטְנָהּ גַּם-אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ: טז הֵן עַל-כַּפַּיִם חַקֹּתִיךְ חוֹמֹתַיִךְ נֶגְדִּי תָּמִיד:
לוגוס יד עַל דַאְמַרַת צִיֹון סַלֵיק שְכִינְתֵיה יוי מִנִי וַיוי רַחְקַנִי׃ טו הְאִפשָר דְתִתנְשֵי אִתְתָא בְרַה מִלְרַחָמָא עַל בַר מְעַהָא אַף אִם אִלֵין יִתנַשיָן מֵימְרִי לָא יְרַחְקִנִיך׃ טו-ה מתיבה כנישתא דישׂראל ואמרת אם לית קדמוהי אתנשאה דלמא לא מתנשי לי ית דעבדית עגלא דדהב אמר לה נביא אף ית אלין יתנשין ואמרת ליה אם אית קדמוהי אתנשאה דלמא יתנשי לי ית דאמרית בסיני נעביד ונקבל מתיב ואמר אף אלין לא יתנשין טז הָא כִד עַל יְדִין אַת צָיְרָא קֳדָמַי שוּרַך לְקִבלִי תְדיִרָא׃
Isaiah states according to the TgJ, יד וַאֲמַרֵת צִיוֹן סַלֵיק שְׁכִינְתֵּהּ יְיָ מִנִי וַיָי רַחֲקָנִי: 49:14 But Zion said, The Lord hath taken His Shekinah from me, and the Lord hath cast me away. טו הַאֶפְשַׁר דְתִתְנְשֵׁי אִתְּתָא בְּרָהּ מִלְרַחָמָא עַל בַּר מְעָהָא מְתִיבָא כְּנִשְׁתָּא דְיִשְׂרָאֵל וַאֲמַרַת אִם לֵית קֳדָמוֹהִי אִתְנַשָׁאָה דִלְמָא לָא מִתְנַשֵׁי לִי יַת דַעֲבָדִית עֵגֶל דִדְהַב אֲמַר לָהּ נְבִיָא אַף אִלֵין אִתְנַשְׁיָן מְתִיבָא וְאֶמְרָה לֵיהּ אִם אִית קֳדָמוֹהִי אִתְנְשָׁאָה דִלְמָא מִתְנְשֵׁי לִי יַת דַאֲמָרִית בְּסִינַי נַעְבֵּד וּנְקַבֵּל מֵיתִיב וְאָמַר לָהּ מֵימְרִי לָא יְרַחֲקִינָךְ: 49:15 Is it possible that a mother can forget her child, that she should not have compassion on the son of her womb? The congregation of Israel answered and said: If there is no forgetfulness with Him, perhaps He will not forget that I have made a calf of gold? The prophet said to her, Yea, these things shall be forgotten. And she said to him, If there is forgetfulness with Him, perhaps it will be forgotten that I said on Sinai: We will do and obey? He answered and said to her: My WORD shall not cast you off. טז הָא כִּדְעַל יְדִין אַתְּ צַיְרָא קֳדָמָי שׁוּרָךְ לְקִבְלִי תְּדִירָא: 49:16 Behold, as upon the hands thou art engraven before me; thy walls are continually before me. (TgJ) The Targum Jonathan on Isaiah 49:14-17 contains a couple differences compared to the Hebrew Bible, in verse 14 the TgJ adds the word שְׁכִינְתֵּהּ (Shekinah) which is a description of the manifest presence of God in the midst of God’s people. In verse 15, the Targum adds the phrase אִם לֵית קֳדָמוֹהִי אִתְנַשָׁאָה דִלְמָא (If there is no early or prior compassion), which emphasizes the idea that God’s compassion for Israel is not a result of their actions, but rather a matter of His own loving-kindness. In verse 16, the Targum paraphrases the Hebrew text by using the phrase נַעְבֵּד וּנְקַבֵּל מֵיתִיב (I will destroy and rebuild), which emphasizes God’s power to both destroy and rebuild, providing a more direct message of hope for the future of Israel. These differences do not significantly alter the overall meaning and interpretation of the verses, but rather provide additional context and clarity. The message of God’s love and commitment to Israel remains the same in both translations.
Parallels in the NT text, one can find similarities in the message of God’s love and faithfulness to His people. For example, in John 10:28-29, Yeshua says, “I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand” (NIV). This passage conveys a similar message of God’s steadfast love and protection for His people. In addition to this, the theme of God not forsaking His people despite their sins can be seen in passages like Romans 11:1-2.
Romans 11:1–3 11:1 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 11:2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 11:3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. (KJV *11 Λέγω οὖν, μὴ ἀπώσατο ὁ θεὸς ⸂τὸν λαὸν⸃ αὐτοῦ⸆; μὴ γένοιτο·* καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμί, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμίν*. 2 οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ ὃν προέγνω*. ἢ οὐκ οἴδατε ἐν Ἠλίᾳ τί λέγει ἡ γραφή, ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ⸆; 3 κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος καὶ ζητοῦσιν τὴν ψυχήν μου*.)
Here Paul speaks about God not rejecting His people, whom He foreknew, and references Elijah who spoke to the Lord about the prophets that Jezabel had killed. This concept of God preserving His people reflects the same assurance of God’s enduring commitment to His covenant people as found in the Targum Jonathan.
The commentary Net Mitzvah, Volume I 24 connects these verses from Isaiah 49:14-17 in the following way.
Ner Mitzvah, Volume I 24 ועל זה אמר כי (ישעיה מט, טו) “גם אלה תשכחנה”. פירוש “אלה” הוא לשון קשה, כמו שאמרו בפרק ב’* דיבמות (כא.), קשה עונשן* של מדות, יותר מעונשן של עריות, שאלו כתיב בהם “אלה”, (דברים כה, טז) “כי תועבת ה’ אלהיך כל עשה אלה”. ואלו כתיב בהם “אל”, (ויקרא יח, כז) “כי את כל התועבות האל עשו אנשי הארץ”. וכל לשון “אלה” משמע קושי, דכתיב (יחזקאל יז, יג) “ואת אילי הארץ לקח”, שהוא לשון חזק וקושי. ואמר אף על גב שהענין הזה, שהוא חבור האם אל פרי בטנה, הוא ענין חזק וקשה שיהיה כאן סילוק ופירוד, ואם כן ראוי היה מצד שישראל הם בניו שלא יהיה סילוק ושכחה לדבר זה, מכל מקום יש כאן סילוק והסרה לדבר זה, כי אב ובן חלוקים הם כמו שאמרנו. ולכך יש הסרה, כאשר ישראל אין עושים רצונו של הקב”ה, ושייך בזה שכחה, אילו לא היה חבור מצד אחר לישראל, רק מצד שהם בניו. אף כי הוא דבר קשה, היה שכחה לדבר זה. And on this it was said that (Isiah 49:15) “Though she might forget” [This is the latter half of the verse quoted above which said “Can a mother forget her child? While that phrase rhetorically suggests no, this latter half of the verse seems to suggest indeed it yes is possible. Maharal explains]. The explanation of the word “might” is that it [is a word that expresses] a difficult/harsh language, as we have seen in the 2nd chapter of [tractate] Yevamos (21a): “As Rabbi Levi said: The harshness of the punishment for using dishonest measures is more than the punishment for transgressing the prohibition of forbidden relationships, as with regard to this [forbidden relations], it is stated only: “These אל,” [(Leviticus 18:27) “for all those [אל] abhorrent things were done by the people who were in the land before you”] whereas with regard to that [dishonest measures], it is stated: “These [ אלה]” [Deuteronomy 25:16) “For all that do these [אלה] things, even all that do unrighteously, are an abomination unto the L-rd your G-d”]. [This implies that the word אלה indicates harshness and not the word אל. For everyone who does those things, everyone who deals dishonestly, is abhorrent to the L-rd your G-d.] And all uses of the word אלה implies difficult/harsh language, as it’s written (Ezekiel 17,13) “and he carried away the nobles of the land” which is a language which is harsh and difficult. And it is said even though this subject, which is a connection of a mother to its child in the womb, which is a subject which is harsh and difficult if there would be here separation and deviation, so then it’s fitting that according to Yisrael who are his [Hashem’s] children so there shouldn’t be deviation and forgetting regarding this matter, but in any event there is indeed deviation and separation in this matter for a father and a son are indeed different, as we mentioned. And therefore there is a deviation when Yisrael does not do the will of Hashem, and so enters the forgetfulness, when Yisrael are not connected to Hashem as his son. Even if this is a harsh matter, there is still forgetfulness.
The commentary from Ner Mitzvah, Volume I 24 relates to the Targum verses on Isaiah 49:14-17 by providing an explanation for the use of the word אלה (these) in verse 15. The word אלה is understood to be a harsh or difficult language, indicating the possibility of a mother forgetting her child. This implies that even though the relationship between a mother and her child is strong, there is still a possibility of separation and forgetfulness. The word “might” in the phrase “Though she might forget” suggests a harsh reality where even a mother could forget her child, symbolizing the possibility of Israel forgetting God or vice versa. The commentary compares the severity of punishment for dishonest measures to forbidden relationships, indicating that deviation from God’s will is seen as a grave offense. It emphasizes that deviation and separation can occur between God and Israel, likening it to the natural bond between a mother and her child. We note the relationship between God and His people is conditional upon listening and walking in faith, being faithful, which is synonymous to being obedient to God’s will. We note that if we turn from God and His holy and righteous ways, forgetfulness can occur. The major conclusion drawn from this commentary is that even though we are considered to be God’s children, there is still a possibility of separation and forgetfulness due to our actions. This separation occurs when we do not live our lives according to God’s will, leading to a loss of connection and forgetfulness. This interpretation emphasizes the importance of maintaining a strong relationship with God by following His will. It highlights the consequences of disobedience and the potential for separation, even with the strong bond between God and His people. The point that Yeshua (John 10:28-29) and Paul (Romans 11:1-3) make is that we can trust that God remembers us and is faithful even when we are not. This motivates us in our lives to strive for a close relationship with God by obeying His commandments and seeking His guidance in all aspects of our lives. The Targum verses on Isaiah 49:14-17 likely expand on these themes, emphasizing the consequences of straying from God’s path and the importance of reconciliation. The application to our lives suggests that maintaining a close relationship with the God of Israel in the Messiah Yeshua requires continual commitment, adherence, and application of the Scriptures to our lives!
Isaiah continues saying the following according to the TgJ, יז יוֹחוּן בְנַיְכִי חָרְבָתַיִךְ מְפַגְרָךְ וּמְחַרְבָּךְ מִנִיךְ יִגְלוֹן: 49:17 Those that shall build thy desolate places shall make haste, thy destroyers and they that made thee waste, shall go forth of thee. יח זְקוּפִי יְרוּשְׁלֵם סְחוֹר סְחוֹר עֵינָךְ וַחֲזָא כָּל בְּנֵי עַם גַלְוָתִיךְ מִתְכַּנְשִׁין וְאָתָן לְגַוִיךְ קְיַם אֲנָא אֲמַר יְיָ אֲרֵי כוּלְהוֹן לִיךְ כִּלְבוּשׁ דִיקָר וְעוֹבָדֵיהוֹן בְּגַוִיךְ כְּקִישׁוּט כַּלָתָא: 49:18 Lift up thine eyes round about, O Jerusalem, and see; all the children of the people of thy captivity are gathered together and come unto thee. As I live, saith the Lord, all these shall be unto thee as a vesture of glory, and their works in the midst of thee as the ornament of a bride. יט אֲרֵי חָרְבָתַיִךְ וְצַדְיוּתִיךְ וַאֲרַע מְפַגְרוּתִיךְ אֲרֵי כְעַן תִּדַחֲקוּן מִיָתִיב וְיִתְרַחֲקוּן מְסַלְעֲמָךְ:49:19 For thy waste and desolate places, and the land of thy destruction, surely now shall be too strait by reason of the inhabitants, and they that swallowed thee up shall be far away. (TgJ) The Targum Jonathan on Isaiah 49:18-22 provides an Aramaic translation of the Hebrew Bible, with some differences in wording and interpretation when compared to the Hebrew Bible. In verse 17, the Targum uses the term חָרְבָתַיִךְ note how this word is derived from the word חרב meaning “sword” and is translated as “your ruins.” The Hebrew text uses חֲרוּבוֹתַיִךְ which also means “your ruins.” The difference lies in the use of the possessive suffix, with the Targum using the 2nd person singular possessive suffix instead of the 2nd person plural suffix in the Hebrew text. This implies the personal responsibility of the individual to the covenant of God and the importance of living our lives for the Lord! In verse 18, the Targum uses the term סְחוֹר סְחוֹר which is an emphatic repetition of the word “trader” or “merchant.” The Targum’s repetition emphasizes the idea of multiple merchants returning to Jerusalem. In verse 19, the Targum uses the term כִּלְבוּשׁ דִיקָר which means “clothing of honor” or “noble attire.” The Hebrew text uses כַּעֲדִי תִלְבָּשִׁי meaning “ornament of my clothing.” The Targum’s translation focuses on the honor and nobility of the attire, while the Hebrew text emphasizes the craftsmanship and detail of the clothing. In verse 20, the Targum uses the term צַדְיוּתִיךְ meaning “your sides” or “your flanks.” The Targum’s translation is more specific to the sides of the person being addressed, while the Hebrew text refers to sides in a more general sense. These differences in translation do not significantly impact the interpretation and application of these verses to our lives, as the overall message remains consistent: the restoration and flourishing of Jerusalem, and the return of its people. However, the Targum’s emphasis on the honor and nobility of the clothing in verse 19 could be seen as a reminder of the importance of maintaining dignity and respect in our own lives. From a biblical perspective, the concept of dignity and respect for all individuals is paramount, as every person is considered to be made in the image of God (Bereshit / Genesis 1:27). The Biblical worldview teaches that every human is intrinsically valuable and deserving of dignity and respect and this is why God has given us His word, by living our lives according to His Word we live in a way that is rooted in the individual dignity and respect. Note how sin takes one out of this context of honor, respect, and dignity since sin desires to destroy both the body and the spirit.
The parallels that may be found in the content of these Aramaic verses and the NT text. In John 4:35, Yeshua says, “Look, I tell you, lift up your eyes, and see that the fields are white for harvest.” This statement echoes the idea of a great harvest and the abundance of people returning to Jerusalem in the Targum’s translation of Isaiah 49:18-22 that is connected to redemption, salvation, and spiritual restoration that is found in the Message of God to His people and the willingness of His people to listen and obey (to be faithful). Additionally, Revelation 21:2-3 describes the New Jerusalem as a bride adorned for her husband, which is reminiscent of the Targum’s description of the people returning to Jerusalem in noble attire (Isaiah 49:20). The Targum tends to embellish the text with more vivid and expansive imagery. For example, the Hebrew text might simply state “your children will return,” while the Targum could elaborate this into a grand scene of return and restoration. In addition, the Targum often emphasizes themes of redemption and divine intervention, which can affect the interpretation by highlighting God’s active role in the lives of His people. The TgJ’s expansions also reflect the historical and cultural context of its composition, offering insights into how the Jewish community of that era understood these verses. The themes of redemption, restoration, and the gathering of exiles are consistent with the NT text and may have had an influence on the first century understanding and interpretation of ISaiah, in such passages like Luke 13:29, where Yeshua speaks of people coming from all directions to enter the kingdom of God, reflecting the universal scope of salvation similar to the prophetic vision in Isaiah.
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