Isaiah 56:1-6 emphasizes the continuation and expansion of the themes that are present in earlier chapters. Despite the comprehensive promises of the coming Messiah (Isaiah 52-53), and the return and forgiveness in Isaiah 55, there is still more to be addressed, specifically the application of God’s righteousness in daily life and the qualifications for being part of the family of God. We note the significance of Isaiah 56, that the historical context is less important than the necessity to walk in God’s righteous ways, and to recognize that we often fall short of doing this. As we continue on in Isaiah, the chapters 56-66 explore how God’s grace and mercy enables people to live righteously, highlighting the importance of the covenant of God, obedience, and having a relationship with God. The focus is not merely on being part of the covenant people by faith but by also demonstrating the character of God as His people. This is emphasized as there is gentile inclusion needing to learn what it means to be a representative of the God of Israel in this world! We note the similar themes that Yeshua taught according to the NT text.
Matthew 5:16 5:16 “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven. (NASB, 16 οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων,* ὅπως ἴδωσιν ὑμῶν τὰ καλὰ °ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.)
Note here Yeshua is speaking about living out the righteousness of God. This verse parallels the call to live according to God’s commands, demonstrating His character through mercy, grace, and good deeds that glorify Him. Note also what Paul wrote according to Ephesians 2:8-10 and Galatians 3:28.
Ephesians 2:8–10 2:8 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 2:9 not as a result of works, so that no one may boast. 2:10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. (NASB, 8 Τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ ⸆ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν,* θεοῦ τὸ δῶρον· 9 οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται.* 10 αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς οἷς προητοίμασεν ὁ θεός,* ἵνα ἐν αὐτοῖς περιπατήσωμεν.)
Galatians 3:28 3:28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. (NASB, 28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· ⸀πάντες γὰρ ὑμεῖς ⸂εἷς ἐστε ἐν Χριστῷ⸃ Ἰησοῦ.*)
These passages reiterate the balance between grace and maasim tovim (good deeds) which is synonymous to the grace-delivered transformation and righteous living discussed in Isaiah 56-66. Paul speaks to gentile inclusion into the covenant of God which is spoken of in Isaiah 56:1-8, where foreigners and eunuchs are welcomed into the covenant, emphasizing that God’s people are marked by character and relationship, not just by being born Jewish. These themes underscore the continuity of these concepts across both the Tanakh and the NT text which emphasizes the transformative power of God’s grace and the necessity of living a life that reflects His righteousness. These insights highlight the power of God through His mercy and grace to transform our lives to reflect His righteousness. Isaiah 56-66 encourages us to live out God’s principles, showing the world His love and justice. We note again how entrance into the covenant of God comes by faith and then being His people we are called to walk in His ways which embody God’s character in our daily actions. Our lives today should reflect these things because they demonstrate a living relationship with God that influences our behavior and choices. The NT text speaks of allowing the God of Israel and His Messiah to change us so deeply that others can see His love and righteousness through us. This mirrors the NT concept of grace and works, showing that faith is evidenced by the way we live and treat others. It’s a powerful call to integrate faith into every aspect of life, making our actions a testimony of God’s character.
Masoretic Text (MSS) on Isaiah 56:1-6
Isaiah states the following according to Isaiah 56:1-3.
Isaiah 56:1 states, “Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. (כֹּה אָמַר יְהֹוָה שִׁמְרוּ מִשְׁפָּט וַעֲשֹוּ צְדָקָה כִּי-קְרוֹבָה יְשׁוּעָתִי לָבוֹא וְצִדְקָתִי לְהִגָּלוֹת)” Isaiah 56:2 “Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. (אַשְׁרֵי אֱנוֹשׁ יַעֲשֶֹה-זֹּאת וּבֶן-אָדָם יַחֲזִיק בָּהּ שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וְשֹׁמֵר יָדוֹ מֵעֲשֹוֹת כָּל-רָע)” Isaiah 56:3 “Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. (וְאַל-יֹאמַר בֶּן-הַנֵּכָר הַנִּלְוָה אֶל-יְהֹוָה לֵאמֹר הַבְדֵּל יַבְדִּילַנִי יְהֹוָה מֵעַל עַמּוֹ וְאַל-יֹאמַר הַסָּרִיס הֵן אֲנִי עֵץ יָבֵשׁ)”
References for Isaiah 56:1-3: Ge 2:2–3; 18:19; Ex 12:43; 16:23; 20:8–11; 23:12; 31:13–17; Le 21:20; Dt 23:1–4, 7–8; 1 Ki 8:41; Ne 13:1–3; Es 9:27; Ps 8:4; 11:7; 85:9; 98:2; 106:3; 112:1; 119:1–2; Pr 21:3; Is 1:13, 17; 11:10; 14:1; 26:8; 33:5; 46:12–13; 51:5–6; 56:4, 6; 58:8–11, 13–14; 59:9, 14, 19–20; 60:10; 61:8; Je 17:21–22; 22:3; 23:6; 38:7; Eze 17:24; 20:12, 20, 47; Da 9:24; Zec 8:20–23; Wis 1:1; 3:14, Sir 6:3; Mt 3:2; 4:17; Ac 8:27; 10:1–2, 34; 17:4; 18:7; Ro 1:17; 3:21; 13:11–12; Eph 2:12–19
There are several interesting features in the Hebrew text of Isaiah 56:1-3 that can affect the interpretation and application of these scriptures to our lives, for example, the phrase שִׁמְרוּ מִשְׁפָּט (guard justice) emphasizes the importance of upholding righteousness and fairness in one’s actions and decisions. The verb שָׁמַר (shamar) is used here in the sense of protecting or guarding something, indicating that justice should be carefully safeguarded. This verb implies an active and continuous action, calling for a vigilant and ongoing commitment to justice.
The next two words, וַעֲשֹוּ צְדָקָה (and do justice) are used here in the sense of performing or accomplishing something, suggesting that one should actively engage in doing what is right and just. Note that this is beyond simple righteousness, it often implies charity and social justice, emphasizing ethical behavior in community life. The final phrase כִּי-קְרוֹבָה יְשׁוּעָתִי לָבוֹא וְצִדְקָתִי לְהִגָּלוֹת (For my salvation is near to come, and my righteousness to be revealed) implies that deliverance and redemption are imminent. The word יְשׁוּעָתִי for salvation speaks to deliverance and rescue, with a sense of imminent divine intervention. The word לְהִגָּלוֹת signifies revelation or becoming manifest, emphasizing the unveiling of God’s righteousness. The verb לָבוֹא (to come / arrive) indicates that the promised salvation is on its way. In Isaiah 56:2, the word אַשְׁרֵי (blessed / happy) implies a state of contentment or blessedness resulting from righteous living. Note also how Isaiah speaks of this future time of יְשַׁמֶר שַׁבָּת מֵחַלְּלוֹ וְשֹׁמֵר יָדוֹ מֵעֲשֹוֹת כָּל-רָע (who keeps the Sabbath from desecrating it and keeps his hand from doing any evil). The emphasis is on שָׁמַר (to keep/guard) suggesting the careful and intentional observance of God’s commands, particularly the Sabbath and avoiding evil deeds. Gentile inclusion is implied in the phrase בֶּן-הַנֵּכָר הַנִּלְוָה אֶל-יְהֹוָה (The foreigner who has joined himself to the LORD) where בֶּן-הַנֵּכָר is a reference to the foreigner or stranger having a part in God’s covenant community. The word הַנִּלְוָה (joined / attached) underscores commitment and belonging to the community of faith. These verses call all people to a commitment to justice and righteousness, emphasizing the ethical behavior expected of God’s people. The blessings of salvation and divine favor are promised to those who adhere to these principles. Moreover, the inclusion of foreigners and eunuchs highlights the universal scope of God’s covenant, offering hope and belonging to all who commit themselves to His ways.
There are several passages in the NT text that echo the themes present in Isaiah 56:1-3. For example, Yeshua spoke in Matthew 25:31-46 about the final judgment and the importance of caring for the needy and the oppressed. The righteous are those who have shown compassion and mercy to others, which aligns with the idea of guarding justice and doing righteousness. The Apostle James writes in his epistle saying according to James 1:27 “Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained by the world.” This verse emphasizes the practical application of righteousness by caring for the vulnerable, which is also a central theme in Isaiah 56. Yeshua also said in Matthew 5:6: “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” This beatitude reflects the call to seek and do righteousness, promising divine fulfillment and blessing. Note also how Yeshua spoke of the imminence of salvation saying in Luke 21:28: “When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near.” This echoes the theme of imminent salvation and the anticipation of God’s redemptive acts. Paul picks up the theme of gentile inclusion in his epistles, saying in Ephesians 2:13: “But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.” Here Paul parallels the inclusion of foreigners in Isaiah 56:3, emphasizing that in Christ, all are brought near and included in God’s covenant. The major conclusions on these verses with the NT parallels speak to the mercy of God. The Hebrew text of Isaiah 56:1-3 highlights the importance of guarding justice, doing righteousness, and experiencing salvation and restoration. These themes are echoed in the NT in terms of salvation for both Jew and Gentile, and caring for the needy and the oppressed. When we apply these principles to our lives, we can strive to live in a way that aligns with God’s righteous standards and brings comfort to those who are suffering, and ultimately peace in our own lives!
Isaiah continues saying the following according to Isaiah 56:4-6.
Isaiah 56:4 states, “For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; (כִּי-כֹה | אָמַר יְהֹוָה לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת-שַׁבְּתוֹתַי וּבָחֲרוּ בַּאֲשֶׁר חָפָצְתִּי וּמַחֲזִיקִים בִּבְרִיתִי)” Isaiah 56:5 “Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. (וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת שֵׁם עוֹלָם אֶתֶּן-לוֹ אֲשֶׁר לֹא יִכָּרֵת)” Isaiah 56:6 “Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; (וּבְנֵי הַנֵּכָר הַנִּלְוִים עַל-יְהֹוָה לְשָׁרְתוֹ וּלְאַהֲבָה אֶת-שֵׁם יְהֹוָה לִהְיוֹת לוֹ לַעֲבָדִים כָּל-שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וּמַחֲזִיקִים בִּבְרִיתִי)”
References on Isaiah 56:4-6: Ex 12:43; 31:13; Nu 2:17; 32:42; Dt 23:1–4; 1 Sa 15:12; 2 Sa 18:18; 1 Ki 8:37–43; 1 Ch 22:2; Es 9:27; Is 2:2–3; 14:1; 26:1; 43:7; 48:19; 55:13; 56:2–4, 6–7; 57:8; 58:8–11, 13; 60:7, 10, 18; 61:5; 62:2; 66:20; Je 38:7; Mal 1:11; Wis 3:14; 1 Mac 7:36–42; Mt 21:10–14; Jn 1:1–13; Ac 10:1–2, 34; 17:4; 18:7; Ro 8:15; 1 Ti 3:15; 2 Ti 2:19; 1 Jn 3:1–2; Re 2:17; 3:12
These verses from Isaiah 56:4-6 are quite interesting. The most notable point is the word סָרִיסִים (eunuchs) which refers to male individuals who were castrated in ancient societies. In the context of Isaiah 56, the term is used to describe those who are devoted to God and keep His commandments, regardless of their social status or physical condition. Historians like Flavious Josephus write that the eunuch’s inability to produce offspring and their unique physical condition placed them in a distinct social category, often leading to a mix of respect and marginalization. The point that Isaiah is making is that even eunuchs who are not able to produce children can have a legacy if they keep God’s commands. Isaiah says it this way, “For thus says the LORD to the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant” using the word שַׁבְּתוֹתַי (My Sabbaths) which refers to the Sabbath day, a day of rest and worship. Keeping the Sabbath is a central commandment in the Torah, and by guarding it, the eunuchs demonstrate their devotion to God. In Isaiah 56:5 Isaiah uses the word בְּבֵיתִי (in my house) which suggests that God will provide a place of belonging and acceptance for those who keep His commandments. Isaiah writes that יָד וָשֵׁם (a monument and a name) symbolizing a lasting honor and remembrance, especially significant for eunuchs who could not have children, and שֵׁם עוֹלָם (an everlasting name) promising eternal recognition and inclusion in God’s family. Isaiah goes on with gentile inclusion in Isaiah 56:6. The significance of these things is in this idea of having a spiritual home. The God of Israel permits anyone to believe in Him and in His Messiah and commit his or her life to Him. This provides a place for both Jew and Gentile. Note that those who believe will be placed וּבְחוֹמֹתַי (in my walls), the word חוֹמָה (chomah) typically refers to a wall or a fortification. In this context we are provided the protective boundaries of God’s presence and the security of His love. Note again, the promise of an everlasting name here suggests how God has a plan for everyone!
There are several passages that echo the themes present in Isaiah 56:4-6 in the NT text. For example, in Matthew 19:12 Yeshua speaks about the value of being a eunuch for the kingdom of heaven. He says, “For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who can receive this receive it.” This verse aligns with the idea of Isaiah 56 that eunuchs who keep God’s commandments are given an everlasting name. According to Acts 8:27-38 we read about how Philip encounters an Ethiopian eunuch who is reading Isaiah 56:4-5. Philip explains the meaning of the passage to the eunuch, and then is baptized. This story demonstrates this principle from Isaiah 56:1-6. Paul expands on this saying in Galatians 3:28 “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” This reflects the message in Isaiah 56:4-6, emphasizing that all who follow God’s ways are equal and have access to the promises of the covenant. In Ephesians 2:19 Paul writes, “Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household.” This also aligns with the promise in Isaiah of giving eunuchs and foreigners a place and a name within God’s house, signifying their new identity. The Hebrew text of Isaiah 56:4-6 emphasizes the value of acceptance for those who keep God’s commandments, particularly the Sabbath. These themes are echoed in the New Testament, particularly in the context of Yeshua’s teachings on the value of being a eunuch for the kingdom of heaven and/or of having been marginalized all one’s life to then be accepted by the Almighty God through faith.
Rabbinic Commentary on Isaiah 56:1-6
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 56:1-6 56:1 Thus saith the Lord, keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. 56:2 Blessed is the man that doeth this, and the son of man that layeth hold on it; every one that shall keep the Sabbath from polluting it, and shall keep his hand from doing any evil. 56:3 Neither let the son of the heathen, that is joined to the people of the Lord, say, The Lord hath utterly separated me from His people: neither let the eunuch say, Behold, I am considered a dry tree. 56:4 For thus saith the Lord unto the eunuchs that keep my Sabbath days, and delight in what I desire, and take hold on my covenant: 56:5 Even unto them will I give in the house of my sanctuary, and in the land of the house of my Shekinah a place, and a name that is better than that of sons and of daughters: I will give them an everlasting name that shall not be cut off. 56:6 And the sons of the Gentiles, that are joined unto the people of the Lord, to serve Him, and to love the name of the Lord, to be His servants, every one that keepeth the Sabbath from polluting it, and taketh hold of my covenant; (TgJ)
Isaiah opens saying the following according to the TgJ on Isaiah 65:1-3, א כִדנָן אְמַר יוי טַרוּ דִינָא וַעְבִידוּ צְדַקתָא אְרֵי קָרִיב פֻרקָנִי לְמֵיתֵי וְזָכוּתִי לְאִתגְלָאָה׃ 56:1 Thus saith the Lord, keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed.ב טוּבֵי אְנָשָא דְיַעְבֵיד דָא וּבַר אְנָשָא דְיִתַקַף בַה יִטַר שַבְתָא מֵאַחָלוּתֵיה וְיִטַר יְדֹוהִי מִלְמַעְבַד כָל בִיש׃ 56:2 Blessed is the man that doeth this, and the son of man that layeth hold on it; every one that shall keep the Sabbath from polluting it, and shall keep his hand from doing any evil. ג וְלָא יֵימַר בַר עַמְמִין דְמִתֹוסַף עַל עַמֵיה דַיוי לְמֵימַר אַפרָשָא יַפרְשִינַנִי יוי מֵעַל עַמֵיה וְלָא יֵימַר סְרִיסָאָה הָא אֲנָא כְאָע יַבִיש׃ 56:3 Neither let the son of the heathen, that is joined to the people of the Lord, say, The Lord hath utterly separated me from His people: neither let the eunuch say, Behold, I am considered a dry tree. (TgJ) The differences between the Hebrew and Aramaic texts are as follows:
Analysis of Isaiah 56:1-3
Verse 1: Aramaic: כִדנָן אְמַר יוי טַרוּ דִינָא וַעְבִידוּ צְדַקתָא (Thus said the Lord: Keep justice and do righteousness) Hebrew: כֹּה אָמַר יְהוָה שִׁמְרוּ מִשְׁפָּט וַעֲשֹוּ צְדָקָה (Thus says the Lord: Keep justice and do righteousness) Interpretation: The term דִינָא (justice) and צְדַקתָא (righteousness) emphasize the action-oriented nature of these principles in the Aramaic text. Both texts stress the importance of actively engaging in justice and righteousness, indicating God’s imminent salvation קָרִיב פֻרקָנִי and revealing His righteousness.
Verse 2: Aramaic: טוּבֵי אְנָשָא דְיַעְבֵיד דָא וּבַר אְנָשָא דְיִתַקַף בַה (Blessed is the man who does this, and the son of man who holds fast to it) Hebrew: אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹּאת וּבֶן אָדָם יַחֲזִיק בָּהּ (Blessed is the man who does this, and the son of man who holds fast to it) Interpretation: The phrase יַחֲזִיק בָּהּ (holds fast to it) in Hebrew, parallels the Aramaic יִתַקַף בַה (strength / steadfastness). Both encourage firm commitment to observing the Sabbath and avoiding evil.
Verse 3: Aramaic: וְלָא יֵימַר בַר עַמְמִין דְמִתֹוסַף עַל עַמֵיה דַיוי לְמֵימַר אַפרָשָא יַפרְשִינַנִי יוי מֵעַל עַמֵיה וְלָא יֵימַר סְרִיסָאָה הָא אֲנָא כְאָע יַבִיש׃ (Let not the foreigner who has joined himself to the Lord say, ‘The Lord will surely separate me from His people’; nor let the eunuch say, ‘Behold, I am a dry tree’) Hebrew: וְאַל-יֹאמַר בֶּן-הַנֵּכָר הַנִּלְוֶה אֶל-יְהוָה לֵאמֹר הַבְדֵּל יַבְדִּילַנִי יְהוָה מֵעַל עַמּוֹ וְאַל-יֹאמַר הַסָּרִיס הֵן אֲנִי עֵץ יָבֵשׁ (Let not the foreigner who has joined himself to the Lord say, ‘The Lord will surely separate me from His people’; nor let the eunuch say, ‘Behold, I am a dry tree’) Interpretation: The Aramaic word בַר עַמְמִין (foreigner) and סְרִיסָאָה (eunuch) reflect gentile inclusion, emphasizing that repentant gentiles are welcomed into God’s covenant community.
The Aramaic text reinforces the call for justice and righteousness, emphasizing the nearness of the God of Israel, His glory, the importance of good deeds, and the sufficiency of God’s grace. The text also highlights the importance of holding fast to God’s commands and reassures those who might feel marginalized (foreigners and eunuchs) that they are welcomed and valued in God’s community, and that it is important to realize that one’s status in the kingdom of God is not based upon one’s works, but upon God’s mercy and His promises. The Work of Messiah is powerful, and this is why Peter said what he did according to Acts 10:34-35 “Then Peter began to speak: ‘I now realize how true it is that God does not show favoritism but accepts from every nation the one who fears him and does what is right.'” We note the NT parallels to these themes, particularly in the book of James, which emphasizes practical righteousness and good deeds. For instance, James 1:27 states, “Pure and undefiled religion before our God and Father is this: to look after orphans and widows in their distress and to keep oneself unstained by the world.” This verse aligns with the Aramaic Isaiah’s emphasis on righteousness and good deeds. Additionally, in the Gospel of Matthew, Yeshua quotes from Isaiah 56:7 (which we will look at next week) in Matthew 21:13, saying, “It is written, ‘My house shall be called a house of prayer,’ but you are making it ‘a den of robbers.'” This reference to Isaiah 56:7 underscores the importance of the temple being a place of worship and righteousness, as mentioned in the Aramaic text. In conclusion, the Aramaic Bible offers unique linguistic and interpretive insights that can enhance our understanding of biblical texts. By comparing these Aramaic verses from Isaiah with the Hebrew bible and their NT counterparts, we get a greater understanding on the importance of justice, righteousness, and good deeds and their place in the life of a believer!
We note how the Rabbis interpret these verses according to Tzava’at HaRivash commentary.
Tzava’at HaRivash 18:1 לשמור שבת כהלכתו בכל דקדוקי’ ופרטי’ וסימנך תשב אנוש עד דכא. תשב אותיות שבת אנוש היינו אפילו עובד ע”ז כדור אנוש. Keep the Shabbat strictly, according to the Halachah, with all its details and specifics. The mnemonic by which to remember this, is the verse, *Psalms 90:3 “You turn back-Tashev–תשב man-Enosh–אנוש into pulp.” The word “You turn back-Tashev–תשב” consists of the same letters as, “Shabbat-שבת.” The word used for man here is, “Enosh–אנוש” indicating that, “Even if he is an idolater, like the generation of Enosh, he will be forgiven.” *Talmud Bavli, Shabbat 118b; See Genesis 4:26; Mishneh Torah, Hilchot Avoda Zara Ch. 1 – Rabbi Chiyah bar Abba said that Rabbi Yochanan said: Anyone who observes Shabbat in accordance with its laws, even if he worships idolatry as in the generation of Enosh, he is forgiven, as it states, ‘Fortunate is the man-Enosh who does this, and the person who holds strong to it, one who guards the Shabbat from desecrating it-Mechalelo, and guards his hand from doing any evil.’ (Isaiah 56:2). Do not read ‘from desecrating it-Mechalelo-מחללו,’ but rather, ‘he is forgiven-Machul Lo-מחל לו.’”
The commentary from Tzava’at HaRivash and the Targum translation of Isaiah 56:1-3 both emphasize the importance and significance of observing the Shabbat according to Halachah (Jewish law), and the broad inclusivity of those who commit to this practice. The Key points in the commentary are regarding the keeping of the Shabbat. The rabbis also discuss a mnemonic using Psalms 90:3 and comparing the way “Tashev” (you turn back) and “Shabbat” and the word “Enosh” to make the connection to gentile idolaters who are also given the opportunity to repent and turn from their sinful ways. The Talmudic teaching is that anyone who humbles themselves and keeps God’s commands, seeks the God of Israel and in this context of Isaiah believes in the work of the Messiah, will be forgiven, even if they had worshiped idols. The key aspect is having turned from idolatry and past sins and seeking the God of Israel. We note how these things are consistent with what we are reading according to Isaiah 56.
Isaiah continues saying the following according to the TgJ on Isaiah 56:4-6, ד אְרֵי כִדנָן אְמַר יוי לְסָרִיסַיָא דְיִטְרוּן יָת יֹומֵי שַבַיָא דִילִי וּמִתרְעַן בְדִצבֵינָא וּמִתַקְפִין בִקיָמִי׃ 56:4 For thus saith the Lord unto the eunuchs that keep my Sabbath days, and delight in what I desire, and take hold on my covenant: ה וְאַתֵין לְהֹון בְבֵית מַקדְשִי וּבאְרַע בֵית שְכִינְתִי אְתַר וְשוּם דְטָב מִבְנִין וּמִבְנָן שוּם עָלַם אַתֵין לְהֹון דְלָא יִפסוּק׃ 56:5 Even unto them will I give in the house of my sanctuary, and in the land of the house of my Shekinah a place, and a name that is better than that of sons and of daughters: I will give them an everlasting name that shall not be cut off. ו וּבנֵי עַמְמַיָא דְמִתֹוסְפִין עַל עַמֵיה דַיוי לְשַמָשוּתֵיה וּלמִרחַם יָת שְמָא דַיוי לְמִהוֵי לֵיה לְעַבדִין כָל דְיִטַר שַבְתָא מֵאַחָלוּתֵיה וּמִתַקְפִין בִקיָמַי׃56:6 And the sons of the Gentiles, that are joined unto the people of the Lord, to serve Him, and to love the name of the Lord, to be His servants, every one that keepeth the Sabbath from polluting it, and taketh hold of my covenant; (TgJ) The Targum Jonathan is an Aramaic translation and interpretation of the Hebrew Bible. It often provides additional commentary and explanation. Let’s break down the key differences in Isaiah 56:4-6:
Differences between the Targum Jonathan and the Hebrew Bible
Verse 4: Hebrew: כִּי-כֹה | אָמַר יְהֹוָה לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת-שַׁבְּתוֹתַי וּבָחֲרוּ בַּאֲשֶׁר חָפָצְתִּי וּמַחֲזִיקִים בִּבְרִיתִי “For thus says the LORD: To the eunuchs who keep My sabbaths, who choose the things that please Me and hold fast to My covenant,” Aramaic (Targum Jonathan): אְמַר יוי לְסָרִיסַיָא דְיִטְרוּן יָת יֹומֵי שַבַיָא דִילִי וּמִתרְעַן בְדִצבֵינָא וּמִתַקְפִין בִקיָמִי “For thus says the LORD to the eunuchs who keep My sabbaths and choose what pleases Me and hold fast to My covenant;”
סָרִיסַיָא (sarisaya): Eunuchs – Both texts mention eunuchs, but the Targum provides an Aramaic translation. יִטְרוּן (yitrun): Keep – The Aramaic word emphasizes the act of keeping or observing the sabbath. יָת יֹומֵי שַבַיָא (yat yomei shabaya): My Sabbaths – Both texts emphasize the importance of observing the sabbath. מִתרְעַן (mitra’an): Please – The Aramaic word emphasizes the act of choosing what pleases God. בְדִצבֵינָא (b’ditzbena): What pleases – Emphasizes the importance of choosing what pleases God. בִקיָמִי (b’kiami): My covenant – Both texts emphasize holding fast to God’s covenant.
Verse 5: Hebrew: ה וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת שֵׁם עוֹלָם אֶתֶּן-לוֹ אֲשֶׁר לֹא יִכָּרֵת: “I will give in My house and within My walls a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off.” Aramaic (Targum Jonathan): וְאַתֵין לְהֹון בְבֵית מַקדְשִי וּבאְרַע בֵית שְכִינְתִי אְתַר וְשוּם דְטָב מִבְנִין וּמִבְנָן שוּם עָלַם אַתֵין לְהֹון דְלָא יִפסוּק “And I will give them in My house and within My walls a place and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off.”
בְבֵית מַקדְשִי (b’veith mikdashi): In My house – Both texts refer to God’s house, but the Targum uses the term “mikdash” which means “sanctuary” or “holy place”. בֵית שְכִינְתִי (beith shechinti): Within My walls – The term “shechina” refers to the divine presence, adding a layer of meaning about being within the presence of God. שוּם דְטָב (shum d’tav): A name better – Emphasizes the superior nature of the name given. שוּם עָלַם (shum olam): An everlasting name – Both texts emphasize the everlasting nature of the name. לָא יִפסוּק (la’ yifsuk): That shall not be cut off – Both texts highlight the permanence of this name and status.
Verse 6: Hebrew: וּבְנֵי הַנֵּכָר הַנִּלְוִים עַל-יְהֹוָה לְשָׁרְתוֹ וּלְאַהֲבָה אֶת-שֵׁם יְהֹוָה לִהְיוֹת לוֹ לַעֲבָדִים כָּל-שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וּמַחֲזִיקִים בִּבְרִיתִי: “And the foreigners who join themselves to the LORD, to minister to Him, to love the name of the LORD, and to be His servants, everyone who keeps the sabbath and does not profane it, and holds fast My covenant,” Aramaic (Targum Jonathan): בנֵי עַמְמַיָא דְמִתֹוסְפִין עַל עַמֵיה דַיוי לְשַמָשוּתֵיה וּלמִרחַם יָת שְמָא דַיוי לְמִהוֵי לֵיה לְעַבדִין כָל דְיִטַר שַבְתָא מֵאַחָלוּתֵיה וּמִתַקְפִין בִקיָמַי “And the sons of the foreigners who join themselves to the people of the LORD to serve Him and to love the name of the LORD, to be His servants, everyone who keeps the sabbath and does not profane it, and holds fast My covenant.”
בנֵי עַמְמַיָא (b’nei ammaya): Sons of the foreigners – Both texts mention the inclusion of foreigners, but the Targum uses the term “sons” which emphasizes the familial inclusion. שַמָשוּתֵיה (shamashutheia): Serve – Emphasizes the act of serving God. יָת שְמָא דַיוי (yat shema d’yoi): Name of the LORD – Both texts emphasize the importance of the name of the LORD. מִרחַם (mirham): Love – Emphasizes the act of loving the name of the LORD. יָטַר שַבְתָא (yat shabta): Keep the sabbath – Both texts emphasize the importance of keeping the sabbath. מִתַקְפִין בִקיָמַי (mitakfin b’kiamai): Hold fast My covenant – Both texts highlight the importance of holding fast to God’s covenant.
The Targum Jonathan adds some interpretive nuances, such as emphasizing the importance of choosing what pleases God and holding fast to the covenant (Isaiah 56:4) and emphasizes the divine presence and the superior and everlasting nature of the name given by God. (Isaiah 56:5) There is also an emphasis on the inclusion of gentiles as part of God’s people, the importance of serving and loving the name of the LORD, and the observance of the sabbath and holding fast to the covenant. We note the parallels in the NT text, especially on the inclusion of gentiles in the story of the Ethiopian eunuch, who was a gentile and a eunuch, being welcomed into the faith. Notice how this man had two things going against him, that he was a gentile and a eunuch. (Acts 8:27-39) This emphasizes what Paul writes about there being no difference between Jew and Gentile (Ephesians 2:11-22), and on Isaiah speaking of God’s plan for gentiles according to Isaiah 56:4-6. We note how Paul also uses the concept of the olive tree for gentiles being grafted into Israel according to Romans 11:17-24. Paul’s discussion reinforces the concept of inclusion found in Isaiah 56:6, where the sons of foreigners are accepted as part of God’s people. There is a significant relationship here between Isaiah 56:4-6, Acts 8:27-39, Ephesians 2:11-22, Romans 11:17-24, and the idea of Gentiles participating in the covenant of God. Isaiah 56:4-6 speaks to a profound promise and a transformation in God’s relationship with those who were previously excluded from His covenant.
List of Those Excluded from the Covenant according to the Torah
Men with Physical Mutilations:
Deuteronomy 23:1: “No one whose testicles are crushed or whose male organ is cut off shall enter the assembly of the LORD.”
This refers to eunuchs and other men with significant genital injuries.
Illegitimate Births:
Deuteronomy 23:2: “No one born of a forbidden union may enter the assembly of the LORD. Even to the tenth generation, none of his descendants may enter the assembly of the LORD.”
This refers to children born out of certain forbidden relationships.
Ammonites and Moabites:
Deuteronomy 23:3-6: “No Ammonite or Moabite may enter the assembly of the LORD. Even to the tenth generation, none of them may enter the assembly of the LORD forever, because they did not meet you with bread and with water on the way, when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you.”
This exclusion is due to their hostile actions against the Israelites during their journey from Egypt.
Edomites and Egyptians:
Deuteronomy 23:7-8: “You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you were a sojourner in his land. Children born to them in the third generation may enter the assembly of the LORD.”
Unlike the Ammonites and Moabites, the Edomites and Egyptians could be admitted to the assembly after three generations.
Notice what Isaiah 56:4-6 is focusing upon. These passages are focusing on eunuchs and foreigners—groups traditionally seen as outside the scope of God’s covenant promises. The text reassures these individuals that their faithfulness and devotion to God, particularly through faith and faithfulness, they will have a name and a palace in the kingdom of God. Note that they are promised an everlasting name and a legacy more significant than having descendants.
Acts 8:27-39 recounts the story of the Ethiopian eunuch, a foreigner, who encounters Philip. This eunuch, although a high-ranking official, would have been considered an outsider within Jewish religious practice due to his status as a eunuch. Yet note something about the narrative, here we have a Eunuch going to Jerusalem to worship God, and he has an Isaiah scroll which was likely very expensive in his day. Notice how the Torah command did not prevent a eunuch from having faith and believing in the God of Israel! Upon hearing the gospel from Philip and understanding its significance, the eunuch eagerly sought baptism and was welcomed into the faith. This narrative highlight that devotion to God and faith in Yeshua transcended the traditional boundaries, allowing those once considered outsiders to become full members of the faith community.
In Ephesians 2:11-22, Paul elaborates on the unity between Jews and Gentiles brought about through faith in Yeshua the Messiah. He describes how Gentiles, who were previously “far off,” have been “brought near” by the blood of Christ. Paul uses the metaphor of the dividing wall of hostility being broken down, signifying that the separation between Jews and Gentiles is no longer relevant. Through Christ, Gentiles are no longer strangers but fellow citizens and members of God’s household. This passage directly correlates to the promise in Isaiah 56:4-6 that even those traditionally outside the covenant—like eunuchs and foreigners—are now embraced and given an everlasting place within God’s family.
Paul according to Romans 11:17-24 uses the metaphor of the olive tree to explain how Gentiles have been grafted into the spiritual heritage of Israel. The metaphor of grafting in Romans 11:17-24 can be likened to the biological process of grafting used in horticulture. In this process, a stem or bud from one plant (the scion) is inserted into the rootstock of another plant, where they eventually fuse together, allowing the scion to grow and be nourished by the rootstock. This is a valid description of a man-made symbiotic relationship in a tree species. Grafting creates a symbiotic relationship between the scion and the rootstock, allowing both to benefit from each other’s strengths. In the context of Romans 11, Gentiles (the wild olive shoots) are grafted into the cultivated olive tree (Israel) and benefit from the rich heritage and promises given to the patriarchs. The metaphor draws in the physical processes such as how nutrients taken from the soil including water, minerals, etc. are translocated to the rest of the plant through the xylem and phloem. In the metaphor, the same root nourishes both the natural and grafted branches, symbolizing that both Jews and Gentiles share in the spiritual nourishment and blessings derived from the patriarchal promises. Note also the concept of grafting includes both the physical and genetic integration of the scion and rootstock. Although the grafted branches may retain some of their original characteristics, they become an integral part of the new plant. Similarly, Gentiles retain their unique identity but become fully integrated into the spiritual family of Israel, sharing in the same faith and covenantal promises. The shared nourishment from the same root emphasizes the unity of Jews and Gentiles in God’s family. Because of this, Paul urges Gentile believers to remain humble and grateful, recognizing that their spiritual nourishment and status are derived from the root (Israel’s heritage). This reminds believers that their faith is connected to a larger narrative of God’s redemptive plan. In summary, being nourished from the same root in Romans 11:17-24 signifies the profound spiritual connection that we have emphasizing the shared blessings, responsibilities, and faith heritage that both groups receive from God’s covenantal promises. The natural branches (the Jews) and the grafted-in wild branches (the Gentiles) share the faith, and this is accomplished with humility. This imagery resonates with Isaiah 56:6, which speaks of foreigners who join themselves to the Lord and keep His covenant, showing that faith and devotion are the criteria for being part of God’s covenant community.
We also note the Torah parallels, such as according to Genesis 12:1-3, God’s promise to Abraham includes a vision of blessing for all the nations of the earth through Abraham’s descendants. This suggests an early awareness that God’s covenant with Israel has implications to all the world. Note also how Exodus 12:48-49 outlines the laws for Gentiles (strangers) who wish to celebrate the Passover. They are allowed to do so if all their males are circumcised, effectively integrating them into the covenant community. Leviticus 19:33-34 commands the Israelites to treat the stranger (Gentile) living among them with kindness and as one of their own, because the Israelites were once strangers in Egypt. This ethic of hospitality and equitable treatment foreshadows the more expansive embrace of Gentiles seen in later texts. Deuteronomy 23:1-8 lists various groups, including eunuchs and certain nations, who are excluded from the assembly of the Lord. This exclusion contrasts sharply with the promises seen in Isaiah 56:4-6 and the New Testament texts. Isaiah 56:4-6, combined with the New Testament passages, presents a significant shift in the understanding of who can be part of God’s covenant. Eunuchs and foreigners—previously excluded or marginalized under the Torah—are now not only accepted but given a place of honor. We note how the command in the Torah was related to those who serve foreign or false gods. This redefinition is grounded in faithfulness and devotion to God, rather than ethnicity or physical condition. One may enter into the kingdom of God through faith and faithfulness, meaning that one turns from their idolatry and former ways, and turns toward the God of Israel, His Messiah Yeshua to walk in the holy and righteous ways of God! We note how Isaiah and the NT passages underscore a profound theological development concerning Gentiles’ participation in God’s covenant. We note that even Eunuchs were allowed to come and worship the God of Israel in Jerusalem in the first century period (note the reference in Acts the eunuch reading the Isaiah scroll). This evolution demonstrates a faith-centered approach to what we are seeing in Isaiah, and in the NT which reflects the nature of God’s love and the universal reach of His promises. This shift challenges traditional boundaries and provides greater insights on what it means to be part of the kingdom of God.
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