Isaiah 42:1-6 speaks about one being called by God to be a Servant of God. It is at this point in the narrative that we learn the identity of the one who is being called. We note how much emphasis is being placed upon the Lord God Almighty who is doing the calling. This is the Almighty Creator, the One who made all that exists. This is important since we are being told that the Lord God is the One who can be trusted and who carries out what He has promised, and that this Servant is being led by God and given by God to the people of the earth, both to Israel and to the Gentiles. To be called by God in the Hebrew Bible means to be chosen, named, and commissioned by God for a specific purpose, which is related to His plan of deliverance and salvation for his people. We note how here the Lord God is also incorporating an opportunity for the non-Jew to seek Him and His ways through the Servant He is sending into the world. We also note that when we are called by God, we are also His representatives, this means that we are to uphold his nature, character, and reputation, which are revealed by his name (i.e. this refers to His moral character, righteousness, and holiness). Those who are called by God are expected to respond with faith, obedience, and worship, and to fulfill their assigned roles and tasks. The NT text also states that we can expect to receive God’s guidance, protection, and blessing, as well as face challenges, opposition, and suffering.
Examples of People Who were Called by God in the Hebrew Bible
Abraham, who was called by God to leave his country and go to the land that God would show him, and to become the father of a great nation that would bless all the families of the earth (Bereshit / Genesis 12:1-3).
Moshe, who was called by God to lead the Israelites out of slavery in Egypt and to bring them to the promised land, and to mediate the covenant between God and his people (Shemot / Exodus 3:1-22).
Samuel, who was called by God to be a prophet, judge, and leader of Israel, and to anoint the first two kings of Israel, Saul and David (1 Samuel 3:1-21).
Isaiah, who was called by God to be a prophet to the nations, and to proclaim God’s judgment and salvation, especially through the figure of the suffering servant, who would bear the sins of the people and bring light to the world (Isaiah 6:1-13, 42:1-9, 53:1-12).
Jeremiah, who was called by God to be a prophet to the nations, and to warn them of the coming destruction and exile, and to promise them a new covenant and a restoration (Jeremiah 1:4-19, 31:31-34).
Ezekiel, who was called by God to be a prophet to the exiles in Babylon, and to show them the glory and sovereignty of God, and to assure them of a future restoration and renewal (Ezekiel 1:1-3, 37:1-14).
Jonah, who was called by God to preach to the Ninevites, the enemies of Israel, and to call them to repentance and mercy (Jonah 1:1-2, 3:1-10).
Esther, who was called by God to use her position as the queen of Persia to save her people from a plot of genocide (Esther 4:13-17).
We note that in each of these cases, each person responded in obedience and faith, and walked in God’s protection and blessing. Some important points to be made based upon these people and others in the Scriptures, is that the Lord God of Israel calls people by His mercy and grace and not by their merit or works (Romans 9:11-16, Ephesians 2:8-9). The Lord God calls people according to his purpose, which is to conform them to His image, meaning that the prophet or Servant is to take upon himself the righteousness of God and holiness. This is how Paul taught concerning the Lord God making us in the image of his Son, Yeshua, who is the ultimate fulfillment of all the prophecies and promises of the Hebrew Bible (see Romans 8:28-30, 2 Corinthians 1:20). In addition to this, the Lord God calls people to Teshuvah (Repentance) and faith, which are the conditions for receiving his forgiveness and salvation (Acts 2:38-39, 16:31). What we note about the concept of Teshuvah is that we repent and turn from sin. This means that we are called to holiness and obedience which is the evidence of our love for God, the greatest command in the Hebrew Bible! (1 Peter 1:15-16, John 14:15). The Lord God calls people to witness His great work in their lives and to service, which are the ways of sharing His love and truth with others (see Matthew 28:18-20, 1 Peter 2:9-10).
A short survey of Isaiah 42 reveals how Isaiah focuses upon the Servant of God and His calling the Servant into God’s service. In Isaiah 42:1-4, the LORD God introduces His servant, who is chosen, anointed, and delighted in by Him. The servant’s mission is to bring justice to the nations, not by force or violence, but by gentleness and compassion. This is significantly different from the approach the antimissionaries take in relation to their understanding of Mashiach who will bring peace and justice through war. He will not be discouraged or fail until he accomplishes his task. The NT text states that the Servant is a prophecy of Yeshua the Messiah, who fulfilled this description perfectly in His life and ministry (Matthew 12:16-21). In Isaiah 42:5-9, the LORD speaks to His Servant, affirming His sovereignty over creation and His covenant with His people. He gives the Servant as a light to the Gentiles, to open the eyes of the blind, to free the prisoners from darkness, and to proclaim the Good News of the things that He is doing. The servant is not only a representative of Israel, but also a redeemer of the nations, who brings salvation and restoration to the whole world. This is also a significant divergence from the typical descriptions of the Mashiach in the Scriptures, Yeshua, the servant, claimed this as His ministry when He read from Isaiah 61 in the synagogue at Nazareth according to Luke 4:16-21. In Isaiah 42:10-17, the LORD God calls for a new song of praise from the ends of the earth, celebrating His victory and glory. He declares His intention to defeat His enemies and to lead His people like a warrior. He also promises to guide the blind and deaf people, who have been disobedient and rebellious, along a new path that He will make for them. This means that since they are blind and rebellious, they are not walking upon the path that God has established according to the Scriptures. So, the Lord will work in their lives to help them to walk in His holy and righteous ways. Notice how this is consistent with the NT account of the place and purpose of the Torah in the lives of God’s people, and how the Messiah and the Holy Spirit will lead and guide God’s people to walk in His holy ways! We are also told the Lord will not forsake them, but will show them His mercy and grace. The servant is the instrument of God’s judgment and salvation, who will triumph over the forces of evil and bring His people into His glorious presence. We are told that Yeshua, the Servant, will accomplish this when He will judge the nations and establish His kingdom (see Revelation 19:11-16). According to Isaiah 42:18-25, The LORD rebukes His people, Israel, for their spiritual blindness and deafness. He reminds them of how He delivered them from Egypt, but they did not obey His Torah or give Him glory. He allowed them to suffer the consequences of their sins, such as invasion by foreign nations, captivity, and plunder. Yet they did not learn from their discipline, nor did they turn back to Him. According to Isaiah 42, the servant is being contrasted to Israel, where this Servant is faithful and obedient to God, while Israel was not obedient or faithful. In addition, the Servant will not suffer for his own sins, but for the sins of others. This is how the narrative continues stating that the servant bore the sins of His people and suffered in their place, so that they could be forgiven and healed by His stripes according to Isaiah 53:4-6.
What we learn from these things is by the example of the Servant. The Servant leads us in the way that we should live our lives. We are called to behold the servant, Yeshua, and to follow His example of humility, service, and love. We are called to share His mission of tikkun olam, that of bringing justice, light, and freedom to the world, by proclaiming the gospel and making disciples of all nations (Matthew 28:18-20). We note also that we are the recipients of the servant’s work, who have been saved by His grace and transformed by the Spirit of God in our lives. We were once blind, but now we have been given sight. Note how we are also the prisoners who have been set free, and the new creation that He has made. Because of these things we are called to bear testimony to the world of the great work of God in our lives, and we are to sing a new song of praise to Him, and to give Him glory for what He has done and will do in our lives (2 Corinthians 5:17, Ephesians 2:8-10). And finally, we are the Servant’s disciples and the objects of the Servant’s care, who are led and guided by Him along the way. This is why he called us to walk in His footsteps. (Matthew 4:19) He does not forsake us, even when we are disobedient and rebellious. He disciplines us for our good, and restores us to His fellowship. In addition to these things, He is preparing a place for us, where we will see Him face to face, and enjoy His presence forever (Hebrews 12:5-11, John 14:1-3, Revelation 22:3-5). Isaiah 42 is a powerful chapter that
Masoretic Text (MSS) on Isaiah 42:7-12
Isaiah continues saying the following according to Isaiah 42:7.
ספר ישעיה פרק מב ז לִפְקֹחַ עֵינַיִם עִוְרוֹת לְהוֹצִיא מִמַּסְגֵּר אַסִּיר מִבֵּית כֶּלֶא ישְׁבֵי חשֶׁךְ:
Isaiah 42:7 states, “To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. (לִפְקֹחַ עֵינַיִם עִוְרוֹת לְהוֹצִיא מִמַּסְגֵּר אַסִּיר מִבֵּית כֶּלֶא ישְׁבֵי חשֶׁךְ)”
Cross References for Isaiah 42:7: Ps 66:11; 107:10, 14; 126:1-4; 142:7; 146:8; 149:1–9; Is 9:2; 24:22; 29:18; 32:3; 35:5; 45:13; 48:20; 49:7, 9; 51:14; 52:2; 61:1; Zec 2:7; 9:9–13; Mt 11:5; Lk 1:79; 2:15–21; 4:18–19; Jn 1:4, 9; 8:12; 9:5; 12:46; Ac 26:17–18; 2 Ti 2:26; Heb 2:14–15
Here according to Isaiah 42:7, the Servant of God will function to open the eyes of those who are blind, and to bring out prisoners from prison. There is something interesting here in regards to the Servant freeing the prisoners. It is important to remember that the Servant will be living according to God’s standards of righteousness and holiness, therefore the idea of setting the prisoner free cannot be related to the idea of freeing people from incarceration in the state and federal prison systems. It is also easy to realize this by simply looking at what is taking place in the world today, such as in the state of California.
Survey of California Policies that Affect Prisoners and Misdemeanor Crimes
In 2011, the U.S. Supreme Court ordered California to reduce its prison population by 33,000 inmates, citing overcrowding and inadequate health care as violations of the Eighth Amendment’s prohibition of cruel and unusual punishment. ¹
In response, California passed a law (AB 109) that shifted the responsibility of supervising certain nonviolent, nonserious, and nonsexual offenders from the state to the counties. This law also allowed some offenders to serve their sentences in county jails instead of state prisons. ¹
In 2014, California voters approved Proposition 47, which reduced certain drug possession and property crimes from felonies to misdemeanors, and allowed offenders to petition for resentencing or reclassification of their convictions. This law also required the state to spend the savings from reduced incarceration on mental health, substance abuse, education, and victim services. ²
In 2016, California voters approved Proposition 57, which increased parole and good behavior opportunities for felons convicted of nonviolent crimes, and gave them more credit for completing rehabilitation programs. This law also allowed judges, not prosecutors, to decide whether to try certain juveniles as adults in court. ²
In 2020, California voters rejected Proposition 20, which would have reversed some of the changes made by Propositions 47 and 57, and added more crimes to the list of violent felonies that are ineligible for early parole. This proposition also would have required DNA collection for certain misdemeanors, and increased penalties for repeat offenders of certain theft and fraud crimes. ³
In 2021, California Governor Gavin Newsom announced a plan to close two state prisons, one in Tracy and one in Susanville, as part of his budget proposal. He cited the declining prison population, the high cost of incarceration, and the need to invest in rehabilitation and reentry programs as the reasons for his decision.
We note how there are laws and policies that have affected the prison and legal system in California regarding the criminal justice system. Prisoners are set free due to overcrowding and inhumane living conditions, there are laws that are passed to reduce the sentence time of minor offenses, to allow felons out due to good behavior in prison, and to just in general reduce the number of prisoners that are kept incarcerated. Other laws include allowing sex offenders to not have to register in the sex offender database protecting pedophiles in this way. The point here is that the Servant of God is not involved in these kinds of things in relation to the verse stating לְהוֹצִיא מִמַּסְגֵּר אַסִּיר “to bring out the prisoners from the prison” because the things listed that are going on in California are not righteous methods. So, how does the servant of God bring out the prisoner and them that sit in darkness out of the prison house? The key to answering this question is related to the concepts of light and darkness, and having a Torah perspective on the Servant of God who walks in God’s Torah as an instructor in the Torah of God. The concept of the blind can refer to those who do not know the Lord God Almighty, and also to physical blindness. The prison that one finds oneself in can also be analogized to the prison that one finds oneself in due to sin, not being able to be set free from the bondage of sin in one’s life. When we read the NT text, we note how these are the things that Yeshua fulfilled in the prophecy of Isaiah, to bring light and freedom to the blind and those who are held captive in sin. In addition to these things, Yeshua healed many and doing so by quoting from Isaiah 42:1-2 as a proof text of his identity and mission. According to Luke 4:16-21, Yeshua reads from Isaiah 61:1-2, which is similar to Isaiah 42:7, and declares that he is the anointed one who has come to proclaim liberty to the captives and recovery of sight to the blind. Note a parallel according to the book of Acts, Paul states that Yeshua commissioned him to open the eyes of the Gentiles and turn them from darkness to light according to Acts 26:18. This again provides us with insights into how we are to understand Isaiah 42:7 from the sense that the blind and prisoners are those who do not know God and who are bound up in their sins.
Looking closer at the Hebrew text in Isaiah 42:7, there are some interesting features about the Hebrew text of Isaiah 42:7. The word for “open” (לִפְקֹחַ) is a Piel infinitive construct, which indicates an intensive or causative action. The Servant does not just open the eyes of the blind, but he causes them to see as in a divine act of God. This is accomplished through the proper instruction of God’s word to facilitate understanding which should lead to the proper application of God’s word to one’s life. The word for “prisoners” (אַסִּיר) is derived from the root אסר, which means “to bind” or “to imprison.” The word for “dungeon” (כֶּלֶא) is related to the root כלא, which means “to shut up” or “to restrain.” The word for “darkness” (חשֶׁךְ) is often used in contrast to light (אוֹר) in the Bible, and symbolizes ignorance, sin, and death as opposed to light which symbolizes righteousness and truth. The Servant brings light and life to those who are in darkness and death. These things reveal to us how Yeshua according to the NT text is that Messianic Expectation that Isaiah is providing for us here in chapter 42. These verses coupled to the NT text reveal how the Servant is not only a righteous and obedient individual, but also a powerful and compassionate deliverer. He is the one who will establish justice and peace on the earth, and bring salvation to the nations through the transformation of each individual who believes upon Him and receives the presence of God through the indwelling of the Holy Spirit of God. It is in this way that God fulfills the covenant that He made Abraham, Isaac, and Jacob, and bless all the families of the earth. (see Bereshit / Genesis 12:1-6) The Messiah is the One who will show the glory and power of God to the world!
Isaiah goes on saying the following according to Isaiah 42:8-9.
Isaiah 42:8 states, “I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images. (אֲנִי יְהֹוָה הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא-אֶתֵּן וּתְהִלָּתִי לַפְּסִילִים)” Isaiah 42:9, “Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them. (הָרִאשֹׁנוֹת הִנֵּה-בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד בְּטֶרֶם תִּצְמַחְנָה אַשְׁמִיע אֶתְכֶם)”
Cross References for Isaiah 42:8-9: Ex 3:15; 6:3; 8:10; 20:3–5; Ps 16:4; 81:10; 83:18; 149:1–9; Is 40:21; 41:22, 26; 43:3, 11, 15, 19; 46:9; 48:3, 6, 11; 49:7, 23; Eze 2:4; Zec 9:9–13; Wis 14:21; Lk 2:15–21; Re 21:4
These verses here indicate the sovereignty of God and it is clear how this chapter (Isaiah 42) is an answer to the previous two chapters in Isaiah, linking this chapter to the previous two. We are reminded of a verse from the Torah, specifically when God spoke with Moshe on the mountain according to Shemot / Exodus 3:14-15.
Shemot / Exodus 3:14–15 3:14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. 3:15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations. (KJV)
Here God speaks directly to Moshe about who He is saying אֶהְיֶה אֲשֶׁר אֶהְיֶה “I AM WHO I AM” speaking of His own self existence, eternity, and faithfulness. In Isaiah 42:8 here God’s name expresses His self-existence saying אֲנִי יְהֹוָה הוּא שְׁמִי “I am the LORD: that is my name.” We also note that God repeats this declaration in Isaiah 48:11 that He does not share His glory with any other, nor His praise with idols. This demonstrates God’s opposition to idolatry. In addition to this, note in Revelation 21:5-6, the Lord God says that He is making all things new, and that He is the Alpha and the Omega, the Beginning and the End. This echoes Isaiah 42:9, where God declares new things before they happen, and shows that He is the Creator and the Consummator of all things. The significance of these things is how the God of Israel is the One who makes new and renews, so when we come to Him by faith and in faithfulness, he transforms our lives into something new and refreshing, and consistent with His holiness and righteousness. According to John 17:1-5, we read how Yeshua prayed to the Father in heaven, and asked Him to glorify Him with the glory that He had before the world began. This suggests the preexistence of Yeshua as the Word of God (see John 1:1-14). This suggests the divine origin of the Messiah that God would bring into this world, and that He is the Servant that is being spoken of here in Isaiah 42:1 who receives God’s spirit and brings justice (righteousness) to the nations.
There are some significant points that can be made from the Hebrew text itself. The word for “glory” (כְּבוֹד) in Isaiah 42:8 has the root meaning of “weight,” “heavy,” or “importance.” This denotes the splendor, majesty, and excellence of God’s character and deeds. God’s glory is manifested in His creation, His revelation, His salvation, and His judgment and all of these things are observational truths that we can see in the history of man! The word for “praise” (תְּהִלָּה) in Isaiah 42:8 has the root meaning of “celebrate” or “commend.” This refers to the expression of admiration, gratitude, and worship that God deserves from His creation. The praise of God is due to His mighty acts, His wonderful works, His loving-kindness, and His righteousness. In addition, the word for “former things” (הָרִאשֹׁנוֹת) in Isaiah 42:9 has the root meaning of “first” or “prior.” It refers to the events that God has already accomplished or predicted in the past, such as the creation, the exodus, the conquest, the exile, and the return. God’s former actions demonstrate His power, wisdom, and faithfulness to His people, this is something we can rest and trust in! Also, the word for “new things” (חֲדָשׁוֹת) in Isaiah 42:9 has the root meaning of “fresh” or “renewed.” It refers to the events that God is about to do or reveal in the future, such as the coming of the Messiah, the establishment of the kingdom, the restoration of Israel, and the redemption of the nations. God’s new things display His mercy, His grace and sovereignty. These verses remind us that the Lord God of Israel is the only true and living God, who deserves all our worship, honor, and obedience. We should not give His glory or praise to any other person, thing, or idea that competes with Him for our allegiance and affection. Note that this can be anything, even immaterial things such as lust. These verses also assure us that God is the faithful and reliable God, who keeps His promises and fulfills His purposes. We should trust His word and His plan, and not doubt His ability or willingness to do what He says He can do. The verses also challenge us to be responsive to what the Lord God is saying to us in the Scriptures, and that we should be applying these things to our lives for His glory. We again note that the God of Israel is the God of change, he transforms us, and so we should not be stuck in the past or the present, but look forward to the future for what the Lord God is going to do in our lives, and for what He is preparing for us. All of these things speak to the limitations of idolatry, and concerning the things that idols cannot do. We also note how the glory of God is coupled to the way that He saves His people that is tied to the covenant obligations that He had made to His people. His glory is His alone because He alone is doing these things! This idea of the Servant whom God would bring into this world setting people free from bondage to sin, this is significant in relation to God’s glory described here in Isaiah 42:8-9. The reason being, if the people of Israel were left in bondage, the world will believe that the Lord is merely one more idol; his name (character) will be profaned. Notice that the deliverance of God is both physical and spiritual! This fulfills God’s promises on various levels, since the returning of His people to the land of Israel is also an indication of His having forgiven them for His name’s sake! (Ezekiel 36:19–25 and Isaiah 48:11).
Isaiah continues saying the following according to Isaiah 42:10-12.
Isaiah 42:10 states, “Sing unto the LORD a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof. (שִֹירוּ לַיהֹוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם)” Isaiah 42:11 “Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. (יִשְֹאוּ מִדְבָּר וְעָרָיו חֲצֵרִים תֵּשֵׁב קֵדָר יָרֹנּוּ ישְׁבֵי סֶלַע מֵרֹאשׁ הָרִים יִצְוָחוּ)” Isaiah 42:12 “Let them give glory unto the LORD, and declare his praise in the islands. (יָשִֹימוּ לַיהֹוָה כָּבוֹד וּתְהִלָּתוֹ בָּאִיִּים יַגִּידוּ)”
Cross References for Isaiah 42:10-12: Ge 25:13; Ex 15:1; 20:11; Dt 30:4; Jos 7:19; Jdg 1:36; 1 Ki 10:9; 1 Ch 16:24, 32; Job 21:12; Ps 26:7; 33:3; 40:3; 48:10; 65:5; 66:2; 72:10; 96:1, 11; 98:1, 7; 107:23; 144:9; 149:1–9; Is 11:11; 16:1; 21:16–17; 24:15; 32:16; 35:1, 6; 41:1; 42:2, 4, 12, 15; 43:21; 49:6–7; 52:7; 55:12; 60:6–7; 62:11; Jon 1:3; Na 1:15; Zec 9:9–13; Lk 2:15–21; 1 Pe 2:9
Here we see how Isaiah speaks of the nations from distant places (Islands, etc) singing to the Lord a new song due to His mercy. These verses speak of a universal praise and worship of the God of Israel for his salvation and justice. There are a few places in the biblical text that speak of singing a new song to the Lord.
Tehillim / Psalm 96:1–13 96:1 O sing unto the LORD a new song: Sing unto the LORD, all the earth. 96:2 Sing unto the LORD, bless his name; Shew forth his salvation from day to day. 96:3 Declare his glory among the heathen, His wonders among all people. 96:4 For the LORD is great, and greatly to be praised: He is to be feared above all gods. 96:5 For all the gods of the nations are idols: But the LORD made the heavens. 96:6 Honour and majesty are before him: Strength and beauty are in his sanctuary. 96:7 Give unto the LORD, O ye kindreds of the people, Give unto the LORD glory and strength. 96:8 Give unto the LORD the glory due unto his name: Bring an offering, and come into his courts. 96:9 O worship the LORD in the beauty of holiness: Fear before him, all the earth. 96:10 Say among the heathen that the LORD reigneth: The world also shall be established that it shall not be moved: He shall judge the people righteously. 96:11 Let the heavens rejoice, and let the earth be glad; Let the sea roar, and the fulness thereof. 96:12 Let the field be joyful, and all that is therein: Then shall all the trees of the wood rejoice 96:13 Before the LORD: for he cometh, For he cometh to judge the earth: He shall judge the world with righteousness, And the people with his truth. (KJV)
Revelation 5:9–14 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. 5:11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 5:12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 5:14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever. (KJV, 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 καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύσουσιν ἐπὶ τῆς γῆς. Καὶ εἶδον, καὶ ἤκουσα φωνὴν ἀγγέλων πολλῶν κύκλῳ τοῦ θρόνου καὶ τῶν ζῴων καὶ τῶν πρεσβυτέρων, καὶ ἦν ὁ ἀριθμὸς αὐτῶν μυριάδες μυριάδων καὶ χιλιάδες χιλιάδων λέγοντες φωνῇ μεγάλῃ· ἄξιόν ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν καὶ πλοῦτον καὶ σοφίαν καὶ ἰσχὺν καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν. καὶ πᾶν κτίσμα ὃ ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς καὶ ὑποκάτω τῆς γῆς καὶ ἐπὶ τῆς θαλάσσης καὶ τὰ ἐν αὐτοῖς πάντα ἤκουσα λέγοντας· τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ ἡ εὐλογία καὶ ἡ τιμὴ καὶ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. καὶ τὰ τέσσαρα ζῷα ἔλεγον· ἀμήν. καὶ οἱ πρεσβύτεροι ἔπεσαν καὶ προσεκύνησαν.)
Revelation 14:1–5 14:1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. 14:2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 14:3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 14:4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. 14:5 And in their mouth was found no guile: for they are without fault before the throne of God. (KJV, Καὶ εἶδον, καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιὼν καὶ μετʼ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν. καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦ ὡς φωνὴν ὑδάτων πολλῶν καὶ ὡς φωνὴν βροντῆς μεγάλης, καὶ ἡ φωνὴ ἣν ἤκουσα ὡς κιθαρῳδῶν κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν. καὶ ᾄδουσιν [ὡς] ᾠδὴν καινὴν ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων, καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς. οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν, οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγῃ. οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ, καὶ ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος, ἄμωμοί εἰσιν.)
In these three locations, we read first how the psalmist calls for a new song to the Lord and invites all of the earth, the sea, the fields, the trees, and the nations to join in the praise of God who is coming to judge the world in righteousness and truth. (Tehillim / Psalms 96:1-13) According to Revelation 5:9-14, the four living creatures and the twenty-four elders sing a new song to the Lamb, who has redeemed people from every tribe and tongue and nation by His blood. They are joined by countless angels, and every creature in heaven and on earth, who give glory and honor and blessing to the Lamb and to the One who sits on the throne. And according to Revelation 14:1-5, we read how the 144,000 who have been sealed from the twelve tribes of Israel stand with the Lamb on Mount Zion, and sing a new song before the throne of God and the four living creatures and the elders. John says in the book of Revelation that they are the firstfruits of God and the Lamb, and they follow Him wherever He goes.
There are some significant points that can be made from the Hebrew text itself. The word for “new” (חָדָשׁ) in Isaiah 42:10 has the root meaning of “renew” or “repair.” This may imply that the song is both a novel improvised praise and worship, and how the Lord God does this same thing in our lives creating something new in His mercy, grace, and power! The word for “ends” (קְצֵה) in Isaiah 42:10 has the root meaning of “edge” or “border.” This speaks of the farthest and remotest parts of the earth, where God’s glory and salvation are not yet known or acknowledged. God’s praise is to be extended and proclaimed to all the nations and peoples of the world. We can see how this is accomplished through the Word of God being translated into every language and having been taken to even the farthest reaches of this planet. This is indicated in the word for “islands” (אִיִּים) according to Isaiah 42:10 and 42:12 which has the root meaning of “coasts” or “regions.” This supports the interpretation of distant and foreign lands that are separated from the mainland by the sea giving praise to God in heaven! God’s praise is to be heard and declared in the places that are considered isolated and inaccessible. These things inspire us to praise the Lord God in heaven for His mercy, and for all that He has done in our lives, redemption, salvation, release from bondage to sin, etc. We should always be expectant of the Lord God working in our lives, and so we should not be bored or indifferent to the work of God and we should be attentive and responsive to His actions in history and our lives. These words also challenge us to spread God’s praise to the ends of the earth, and to share the good news of His salvation and judgment with all people. We should not be selfish or exclusive with God’s grace, but be generous and inclusive with God’s mission and purpose for the world where Yeshua commissioned us to go and make disciples of all nations. (see Matthew 28:19-20) This brings glory to God and praise from all those who would believe and trust in the Lord and seek Him for these things! And our God is powerful to do these things because He is faithful!
We note how Israel is the prototypical example of these truths, how Israel is redeemed in order to demonstrate the living evidence that the Lord God of Israel alone is God! (Isaiah 43:8-44:22) The Scriptures show us what it means to be called of God (Bereshit / Genesis 12:1-5) and what it is that is expected of us to be God’s witnesses (Isaiah 43:10, 43:12, 44:8). We also note how we are chosen by God to be used in His plan to reveal Himself to the world! This is the source of the song of praise being spoken of here, how it is because of God’s power, His mercy and grace that we praise Him for what He has done! We praise the Lord God also for His bringing his Servant into this world to provide a means for the gentiles to become a part of the family of God! (Isaiah 42:1-3). Notice how the Servant Messiah brings the justice, mercy, grace (Isaiah 42:6-7) and the glory of God into this world (Isaiah 42:8) in a way that is only uniquely attributed to God in heaven. (Isaiah 42:9) This is achieved through the Servant Messiah bringing God’s salvation to the whole earth, and this is the emphasis how it is through the Servant Messiah that God is glorified! The greatness of God is in His preservation of His people, because the mighty work of God is found in His returning the people to their homeland. Notice that never in recorded history has any other people returned to their homeland from Assyrian or Babylonian exile! This is emphasized in the Nation of Israel becoming a Nation again back in 1948! This again demonstrates the continuity of the Scriptures from the beginning of creation up until this very day! Note the graciousness that God has shown to His people, this is the future expectation for us, that God is faithful and gracious to all the world and this deserves a song of praise and worship to God in heaven!
Rabbinic Commentary on Isaiah 42:7-12
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 42:7-12 42:7 To open the eyes of the house of Israel, who are blind to the law, to bring back their captivity from among the nations, where they are like prisoners, and to redeem them from the servitude of the kingdoms being shut up as those that are bound in darkness. 42:8 I am the Lord: that is my name: and my glory in which I am revealed to you I will not give to another people; nor my praise to the worshippers of images. 42:9 Behold, the former things are come to pass, and new things do I declare: I apprize you of them before they come to pass. 42:10 Sing unto the Lord a new song, proclaim His praise from the ends of the earth, ye that go down to the sea, and its fulness; the isles, and the inhabitants thereof. 42:11 Let the wilderness praise Him, and the cities that are in it, the villages which inhabit the wilderness of the Arabians; let the dead praise Him, when they go forth from their long abodes; from the tops of the mountains let them lift up their voice. 42:12 Let them ascribe glory unto the Lord, and declare His praise in the islands.
Isaiah continues to say the following according to the TgJ on Isaiah 42:7, ז לְפַתָחָא עֵינֵי בֵית יִשׂרָאֵל דְאִנוּן כִסמַן מִן אֹורָיתָא לְאַפָקָא גָלְוָותְהֹון מִבֵינֵי עַמְמַיָא דְאִנוּן דָמַן לַאְסִירִין וּלמִפרַקהֹון מִשִעבוּד מַלכְוָתָא דְאִנוּן עְגִינִין כַאְסִירֵי קְבַל׃ 42:7 To open the eyes of the house of Israel, who are blind to the law, to bring back their captivity from among the nations, where they are like prisoners, and to redeem them from the servitude of the kingdoms being shut up as those that are bound in darkness. (TgJ) Here the JPS publication states that freeing the prisoner is an idiom, this is consistent with our interpretation of the Servant freeing people from bondage to sin. Here in the TgJ, we find the words “house of Israel” (בֵית יִשׂרָאֵל) instead of the word “blind” (עִוְרִים) to describe the people whom the Servant will open the eyes of. This implies that the TgJ interprets the Servant’s mission as primarily directed to the Jewish people, who are blind to the Torah (אֹורָיתָא), rather than to the Gentiles, who are in darkness meaning that they do not know God nor His holy and righteous ways. The TgJ adds the word “captivity” (גָלְוָותְהֹון) to describe the condition of the people whom the Servant will bring out. The word captivity can be a reference to those who are in exile among the nations. Notice how these are those who are exiled among the nations, being shut up in the midst of those who do not know the truth. This has the parallel of being like prisoners (לַאְסִירִין) and shut up in darkness (עְגִינִין) outside of God’s presence. The TgJ also uses the word “redeem” (למִפרַקהֹון) instead of the word “free” (לְהוֹצִיא) to describe the action of the Servant. This implies a Torah perspective that emphasizes the ransom or payment the Servant will pay as a redeemer of the people, to liberate the people or set the people free from their servitude (מִשִעבוּד). This follows from the whole idea of having their eyes opened and setting them free from their servitude to sin. These differences compared to the Hebrew Bible narrows the scope and mission of the Servant by focusing on the Jewish people and their spiritual condition. The Targum Jonathan enriches the meaning and Messianic Expectation of the Servant’s mission by highlighting the connection between the Servant and the house of Israel, and the role of the Servant as a deliverer and redeemer of the Jewish people. The Jewish commentaries also have the following to say concerning these things.
Likutei Moharan, Introduction 5 כי אך לזה היתה כונתו הקדושה. לעורר ישנים ולהקיץ נרדמים. להישיר לבות בני אדם אחינו בני-ישראל אליו יתברך. לאמר לאסורים צאו לאשר בחשך הגלו. לפקח עינים עורות. ולהוציא אסירים בכושרות. להוציא ממסגר אסיר מבית כלא יושבי חשך. האסורים בתאוותיהן. והלכודים בהבליהם. והנדחים בעוונותיהם. להטות לבבם אליו יתברך להשיבם אל ה’ באמת בדרך הישר והנכון לפניהם. בדרך אשר דרכו בו אבותינו מעולם: For this alone was the Rebbe’s holy intention: “to rouse the sleeping and waken the slumbering” (Shabbat Liturgy); to make straight the hearts of men, our Jewish brethren, with God’ “to tell the imprisoned, ‘Go free,’ to those residing in darkness, ‘Come out’” (Isaiah 49:9); “to give sight to eyes that are blind” (ibid. 42:7); ‘to redeem those bound in fetters’ (cf. Psalms 68:7), to “release the shackled from confinement, those who sit in darkness from [their] prison” (Isaiah 42:7)—those bound to their passions, trapped in their folly, cast out by their sins. [His desire was] to turn their hearts to the Holy One, to return them to God in truth, along the straight and true path, the path which our forefathers have followed from yore.
Here the commentary speaks of the Messianic Expectation, that this Servant of God will awaken those who sleep and make the hearts of men straight with God. Notice how there is a spiritual work being conducted here, in relation to the interpretation of the meaning of “to give sight to the eyes that are blind.” (Isaiah 42:7) The idea here is that the Servant Messiah will turn the hearts of men to the Lord God Almighty, and how this Servant Messiah will release those who are bound up in their passions, trapped in their folly, and cast out by their sins. This is a significant parallel to what Yeshua did according to the NT Text! What we see here in the Rabbinic commentary is a direct correlation to the work of Yeshua in the NT text. These things also thrown a wrench into the antimissionary claims about this Servant Messiah being described here in Isaiah 42. According to the NT text, Yeshua sets us free from sin, sets are hearts on the straight path, and causes us to want to walk in the holy and righteous ways of God! Rashi interprets these things in the following way:
Rashi on Isaiah 42:7 Parts 1-2 לפקוח עינים עורות. שאינ’ רואין את גבורתו לתת לב לשוב אלי: To open blind eyes who do not see My might, to take heart to return to Me. להוציא ממסגר אסיר. וע”י שיתפקחו עיניהם יצאו אסירים ממסגר ד”א לבשרם על גלות בבל העתיד’ לבא עליהן שסופן לצאת ממנה: to bring prisoners out of a dungeon And because their eyes will be opened, the prisoners will come out of the dungeon. Another explanation: To inform them of the exile destined to befall them, out of which they will eventually come.
Here Rashi agrees with the other commentaries in regards to the Messianic Expectation of the prisoners coming out of their dungeon. Notice how Rashi says that their eyes will be opened and states that because of this the prisoners will come out of the dungeon. The significance here of these things about what Rashi is saying is that when one’s eyes are opened, then they can simply walk out of their dungeon. This implies that their incarceration is not in this world’s judicial system, but has a spiritual component that implies due to one being blinded by sin and rebellion, one is in the dungeon (imprisoned). This is significant because again there are direct parallels to the work of Yeshua according to the NT text as being the Servant Messiah who is spoken here in Isaiah 42:7.
Isaiah continues according to the TgJ to say, ח אְנָא יוי הוּא שְמִי וִיקָרִי דְאִתגְלִיתִי עְלֵיכֹון לְעַם אָחֳרָן לָא אַתֵין וְתוּשבַחתִי לְפָלְחֵי צַלמַיָא׃ 42:8 I am the Lord: that is my name: and my glory in which I am revealed to you I will not give to another people; nor my praise to the worshippers of images. (TgJ) There are several differences in the translation here, the TgJ adds the phrase “in which I am revealed to you” (דְאִתגְלִיתִי עְלֵיכֹון) after the word “glory” (וִיקָרִי) to explain how God has manifested His glory to the people of Israel. This implies that the Targum emphasizes the special relationship and revelation that God has with Israel, and His desire to protect His glory from being given to others. The TgJ also uses the word “people” (לְעַם) instead of the word “another” (לְאַחֵר) to describe to whom God will not give His glory. This suggests that the Targum views the contrast between Israel and the other nations as a contrast between a people and a non-people, rather than between individuals or entities. In addition, the TgJ uses the word “worshippers of images” (לְפָלְחֵי צַלמַיָא) instead of the word “graven images” (לַפְסִילִים) to describe to whom God will not give His praise. This implies that the focus is upon the idolatrous practices and behaviors of the nations, rather than on the objects of their worship. The TgJ clarifies and expands upon the meaning of the verse by adding details to the narrative here in Isaiah. In addition, the TgJ also allows for a narrower purpose of the Servant Messiah, which is again consistent with what Yeshua said in Matthew 15:24 “I am sent only to the lost sheep of Israel.” The continuity here between the Targum translation and the NT text is astounding! The commentary Peskta DeRav Kahanna 7:2 also states the following concerning these verses.
Pesikta DeRav Kahanna 7:2 2. R. Acha explicated the following verse: I am YHWH, that is My name; and My glory will I not give to another, neither My praise to graven images. (Is 42:8) I am YHWH, that is My name. R. Acha stated: The Kadosh Baruch Hu said “I am YHWH, that is My name; it is the name that the first man called me. It is the name by which I made a stipulation with Myself. It is the name by which I made a stipulation with the ministering angels. My glory will I not give to another.” R. Menahama said in the name of R. Avin, “These [others] are the demons.” R. Nechemiah said in the name of R. Mina, “No one can distinguish between the drop of a firstborn and one that is not of a firstborn, except for the Kadosh Baruch Hu. For me, [when I pondered how I might know this,] it was wearisome in mine eyes. Because no one can stand on the [moment of] midnight except for the Kadosh Baruch Hu, therefore [it is said], “And it came to pass at midnight.”
This commentary is trying to explain the meaning and significance of Isaiah 42:8, which states that God will not share His glory and praise with anyone else. The major conclusions are that God’s name YHWH is unique and sacred, and it reflects His relationship and revelation to the first man, to Himself, and to the ministering angels. God’s glory is exclusive and jealously guarded, and He will not give it to the demons or the associated idols and the nations that serve them. In addition, God’s praise is based on His ability to distinguish and redeem the firstborn of Israel from the firstborn of Egypt, and to execute His judgment at the precise moment. There are a number of NT parallels here to the rabbinic thought. For example, the Rabbis consider idolatry demon worship, and Paul writes the same according to 1 Corinthians 10:20. He says: “No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons.” Here, Paul is warning the believers in Corinth not to eat food that has been offered to idols, because by doing so they would be associating themselves with the demonic powers behind the idols. Paul also states that an idol is nothing in itself, but it represents a false god that is opposed to the true God of Israel. Paul’s view of idols and demons is based on his understanding of the Tanakh, where idols are often described as worthless, lifeless, and powerless, but also as sources of deception, corruption, and evil. For example, in Devarim / Deuteronomy 32:16-17, Moses says that the Israelites provoked God to jealousy by sacrificing to idols, which he calls “demons that were no gods.” Paul also quotes this verse in 1 Corinthians 10:22, to show that idolatry is a serious offense against God, and that the Lord God will not tolerate sharing His glory and praise with anyone else. All of these things are consistent with both the book of Isaiah and the Rabbinic commentaries.
Isaiah continues saying the following according to the TgJ translation, ט קַדמַיָיתָא הָא אְתַאָה וְחַדתָן אְנָא מְחַוֵי עַד לָא יֵיתיָן אְבַסַר יָתְכֹון׃ 42:9 Behold, the former things are come to pass, and new things do I declare: I apprise you of them before they come to pass. י שַבַחוּ ק׳ יוי תֻשבְחָא חְדַתָא אָמְרֵי תוּשבַחתֵיה מִסְיָפֵי אַרעָא נָחְתֵי יַמָא וּמלָאֵיה נְגָוָון וְיָתְבֵיהֹון׃ 42:10 Sing unto the Lord a new song, proclaim His praise from the ends of the earth, ye that go down to the sea, and its fullness; the isles, and the inhabitants thereof. (TgJ) Here the Targum uses the word “apprise” (מחוי) instead of the word “declare” (מגיד) in verse 9, to emphasize that God will inform the people of the new things before they happen, as a proof of His foreknowledge and sovereignty. The Targum also uses the word “proclaim” (אמרי) instead of the word “sing” (שירו) in verse 10, to indicate that the praise of God is not only a musical expression, but also a verbal testimony of His deeds and wonders. One could argue that the TgJ clarifies the future redemption of the people, and provides the Torah based perspective of the all powerful God who created all that we know!
Isaiah continues saying the following according to the TgJ, יא יְשַבַח מַדבְרָא וְקִרוִין דְיָתְבָן בֵיה פַצחִין יִתְבוּן מַדבַר עַרבָאֵי יְשַבְחוּן מִתַיָא כַד יִפְקוּן מִבָתֵי עָלְמֵיהֹון מֵרֵיש טוּרַיָא יְרִימוּן קָלְהֹון׃ 42:11 Let the wilderness praise Him, and the cities that are in it, the villages which inhabit the wilderness of the Arabians; let the dead praise Him, when they go forth from their long abodes; from the tops of the mountains let them lift up their voice. יב יְשַוֹון קֳדָם יוי יְקָרָא וְתֻשבַחתֵיה בִנגָוָון יְחַוֹון׃42:12 Let them ascribe glory unto the Lord, and declare His praise in the islands. (TgJ) These verses from the TgJ different from the Hebrew bible in several ways. The Targum adds the word “dead” (מַתַיָא) in verse 11, to describe those who will praise God when they go forth from their long abodes (מִבָתֵי עָלְמֵיהֹון). These additions to the text imply that the TgJ interprets the verse as a reference to the resurrection of the righteous, who will join the chorus of praise to God at the end of days. The TgJ uses the word “ascribe” (יְשַוֹון) instead of the word “give” (יִתְנוּ) in verse 12, to describe how the islands will glorify God. This suggests an emphasis on the active and intentional nature of the praise, rather than the passive and spontaneous one. In addition, the Targum uses the word “declare” (יְחַוֹון) instead of the word “sing” (יָרֹנּוּ) in verse 12, to describe how the islands will praise God. This implies that the focus is on the verbal and testimonial aspect of the praise, rather than the musical and emotional one. Note how the TgJ modifies the text to indicate the themes of resurrection and ingathering of the exiles who are brought out of darkness and into the light in the land of Israel. Again the TgJ narrows the interpretation which draws the text in close association with the NT text on Yeshua, and the themes presented in the NT regarding the resurrection, life, and the Servant Messiah leading people in the ways of God! These are powerful correlations to the NT text, and thus we should not in any way doubt the testimony of the NT text about Yeshua and the work that he was to accomplish as the Servant Messiah according to Isaiah. Rashi writes the following concerning these things:
Rashi on Isaiah 42:11 Parts 1-4 ישאו מדבר. קול בשיר: The desert and its cities shall raise [their voice] their voice in song. חצרים תשב קדר. (מוסב על ישאו) מדבר קדר שהם דרים עתה באוהלים ישאו קול וירונו (כמו והחצרים אשר תשב קדר), במדבר קדר שהם דרים עתה באהליהם יהיו ערים וחצרים קבועים: Kedar shall be inhabited with villages (Connected to “The desert…shall raise.” The desert of Kedar, where they now dwell in tents, shall raise their voice and sing. It is like: And the villages with which Kedar is settled.) The desert of Kedar, where they now dwell in tents, will be permanent cities and villages. יושבי סלע. המתים שיחיו כן ת”י: rock dwellers The dead who will be resurrected. So did Jonathan render this. מראש הרים יצווחו. מריש טוריא ירימון קליהון: from the mountain peaks they shall shout From the mountain peaks they shall raise their voices [from Jonathan].
Rashi confirms the Targum perspective that the dead will be resurrected. This is because God is known as the living God, not the god of the dead. Here Rashi also mentions Kedar in relation to the desert places and where people dwell in tents. Kedar is the name of a son of Ishmael, the ancestor of the Arab people, and also the name of a nomadic tribe that descended from him. The name Kedar means “dark” or “black” in Hebrew and may refer to the dark skin or hair of the tribe’s members. In the rabbinic literature and commentaries, Kedar is mentioned in various contexts. In the prophecy of Isaiah 21:16-17, which foretells the downfall of Kedar and the end of its archers. The rabbis interpreted this as a sign of the coming of the Messiah, who would defeat the enemies of Israel and bring peace to the world. Kedar is also mentioned in relation to the blessing of Jacob to his son Benjamin in Bereshit / Genesis 49:27, which compares him to a ravenous wolf that devours the prey in the morning and divides the spoil in the evening. The rabbis explained that this refers to the victories of the tribe of Benjamin over the Amalekites and the Kedarites, as well as the future role of the Benjaminites in building the Temple and producing the kings Saul and Mordecai. Kedar is also mentioned in relation to the praise of the beloved’s beauty in Song of Songs 1:5, where she says: “I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.” The rabbis understood this as a metaphor for the Jewish people, who were blackened by their sins and exiled among the nations, but still beloved by God and destined to return to their glory, as the tents of Kedar were contrasted with the curtains of Solomon’s palace. Kedar is also mentioned in other biblical books, such as Psalms, Jeremiah, and Ezekiel. Rashi speaks of the rock dwellers, a reference to Edom, and connects this to the resurrection of the dead, and this is so because the Hebrew Bible has the word יָרֹ֑נּוּ (yaronu), which means “let them sing” or “let them shout.” The Aramaic TgJ, however, has the word יְחַיּוּן (yechayun), which means “let them live” or “let them revive.” This is a significant difference, because it implies that the inhabitants of the wilderness and the cities will experience a resurrection from the dead. A survey of the rabbinic literature, some rabbis have connected this verse to the resurrection in their commentaries such as here in Rashi saying, let the wilderness and its cities lift up [their voice]: Jonathan renders: Let the wilderness and its cities live, those who were killed for the sake of the unification of His Name. And our Sages said: These are the Ten Tribes, who were exiled beyond the Sambatyon River. Rashi cites the Targum Jonathan and the Midrash Tanhuma (Va’era 14) to support his interpretation that the verse refers to the resurrection of the Ten Tribes of Israel, who were exiled by the Assyrians and lost to history. Ibn Ezra in his commentary states, let the wilderness and its cities lift up their voice. The Targum interpreted it as “let them live,” meaning that they will be resurrected, and this is possible. But according to the simple meaning, it is like “let them sing” (Isaiah 44:23). And the meaning is that the whole world will acknowledge God, even the wilderness and its cities. (Ibn Ezra on Isaiah 42:11) Ibn Ezra acknowledges the possibility of the Targum’s interpretation but prefers the literal meaning of the Hebrew word as “let them sing.” He understands the verse as a prophecy of the universal recognition of God’s sovereignty. The Rambam states, let the wilderness and its cities lift up their voice. This is one of the verses that allude to the resurrection of the dead, which is a fundamental principle found in the Shemoneh Esrei (the Amidah). Rambam states that the correct interpretation is that which is given by the Targum, who translated it as “let them live.” This is the meaning of the verse: Let the wilderness and its cities, which are now desolate and without inhabitants, live and be populated by the dead who will rise. And this is a great miracle, which will be seen by all. (Rambam, Commentary on the Mishnah, Sanhedrin 10:1) Rambam preferentially accepts the Targum’s interpretation and considers it as a proof for the resurrection of the dead, which he points out is one of the thirteen principles of Jewish faith (the Amidah). He explains the verse as a description of the miraculous revival of the desolate places by the resurrected dead, and this is analogous to the power of God in the lives of those who are lost, they will see the light of God, understand the truth of seeking Him and His Mashiach, and turn from their sins and be saved! We note again how all of these rabbinic commentators have opinions that support the NT account of what the Messiah of God will facilitate. These are some of the ways that the rabbis have connected the resurrection from the dead to Isaiah 42:11, using both the Hebrew Bible and the Aramaic Targum Jonathan. These interpretations also help us to understand the uniqueness of this Servant Messiah who is promised to be sent by God and what He will accomplish in his life. All of these things direct us to understand that Yeshua is the One whom Isaiah was referring to.
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