Introduction to Isaiah 58:1-7
In Isaiah 56:1–57:21, we observe a three-part structure that underscores crucial themes about true faith, human failure, and divine intervention. The first part (Isaiah 56:1-8) emphasizes the essence of true faith, focusing on justice and righteousness and highlights God’s call for ethical living and sincere worship. The second part (Isaiah 56:9-57:13) shifts to a critique of the people’s inability to uphold true faithfulness, pointing out their moral and spiritual failings, idolatry, and hypocritical practices. This section serves as a sober reminder of humanity’s propensity to stray from God’s ways. The third part (Isaiah 57:14-21) offers hope, showcasing God’s power to heal and restore. Despite the people’s failings, the Lord God of Israel remains compassionate and ready to forgive, promising peace and renewal for the contrite and humble. This structure allows Isaiah to present a comprehensive view of the people’s spiritual condition and God’s response to their situation.
This structure is mirrored in Isaiah 58:1-59:21.
Literary Structure According to Isaiah 58:1-59:21
Part 1: True Religion (Isaiah 58:1-14)
- Isaiah 58:1-5: Critique of False Fasting
- Isaiah 58:6-7: True Fasting Defined (Justice, Mercy, and Compassion)
- Isaiah 58:8-12: Promises for Genuine Righteousness
- Isaiah 58:13-14: Observance of the Sabbath and Its Blessings
Part 2: People’s Failure (Isaiah 59:1-15)
- Isaiah 59:1-2: Separation from God Due to Sin
- Isaiah 59:3-8: Detailed Indictment of the People’s Sins
- Isaiah 59:9-15a: Consequences of Sin (Injustice and Moral Decay)
Part 3: God’s Action on Behalf of His People (Isaiah 59:15-21)
- Isaiah 59:15b-16: God’s Recognition of the Lack of Justice
- Isaiah 59:17-18: God’s Armored Response to Injustice
- Isaiah 59:19-20: Promise of Redemption and Deliverance
- Isaiah 59:21: Everlasting Covenant and Spirit with the People
The first segment (Isaiah 58:1-14) delineates true faithfulness, particularly focusing on genuine fasting, justice, and caring for the needy. Isaiah criticizes empty religious rituals and calls for actions that reflect God’s heart for justice and mercy. The second segment (Isaiah 59:1-15) addresses the people’s continued failure to live up to these standards, detailing their sins and the resultant separation from God. This section highlights the pervasive nature of sin and its impact on society and individuals. Finally, the third segment (Isaiah 59:15-21) reveals God’s response. Despite the depth of human failure, God intervenes with a promise of redemption. He declares His intention to bring justice and salvation, ensuring that His covenant and Spirit will remain with His people.
The connection between these two sets of passages is clear: both present a similar three-part structure, with true faith, human failure, and God’s redemptive power as the main themes. The repetition of this structure emphasizes the persistence of human spiritual problems and the necessity of God’s intervention. The implication of Isaiah’s message is profound. It emphasizes that true faith is not about mere external rituals but about a life marked by justice, righteousness, and compassion. It acknowledges human shortcomings and the inevitability of sin but reassures that God’s mercy and power are greater. God is always ready to forgive, heal, and restore those who turn to Him with genuine repentance. This structure underscores the consistent biblical theme of judgment paired with hope, calling believers to live authentically in accordance with God’s values, while also finding solace in His unfailing mercy and grace. We note how this is a call to true faithfulness by being defined by righteousness, justice, mercy, and faithfulness. Isaiah exposes our own failures and hypocrisy, highlighting the need for genuine repentance and a turning away from sin. Most importantly, he proclaims God’s power to heal, restore, and redeem his people. Through faith in God’s promises, submission to his will, and believing in the work of the Messiah Yeshua, we can find forgiveness, healing, and a new start. The three-part structure in Isaiah 56:1-59:21 is a powerful literary device that communicates a comprehensive message about true faith, human failure, and God’s redemptive power. Isaiah’s words challenge all of us to embrace genuine faith and repentance, while proclaiming God’s unwavering love and commitment to restore his people.
Masoretic Text (MSS) on Isaiah 58:1-7
Isaiah opens saying the following according to Isaiah 58:1-4.
ספר ישעיה פרק נח
א קְרָא בְגָרוֹן אַל-תַּחְשֹֹךְ כַּשּׁוֹפָר הָרֵם קוֹלֶךָ וְהַגֵּד לְעַמִּי פִּשְׁעָם וּלְבֵית יַעֲקֹב חַטֹּאתָם: ב וְאוֹתִי יוֹם יוֹם יִדְרֹשׁוּן וְדַעַת דְּרָכַי יֶחְפָּצוּן כְּגוֹי אֲשֶׁר-צְדָקָה עָשָֹה וּמִשְׁפַּט אֱלֹהָיו לֹא עָזָב יִשְׁאָלוּנִי מִשְׁפְּטֵי-צֶדֶק קִרְבַת אֱלֹהִים יֶחְפָּצוּן: ג לָמָּה צַּמְנוּ וְלֹא רָאִיתָ עִנִּינוּ נַפְשֵׁנוּ וְלֹא תֵדָע הֵן בְּיוֹם צֹמְכֶם תִּמְצְאוּ-חֵפֶץ וְכָל-עַצְּבֵיכֶם תִּנְגֹּשֹוּ: ד הֵן לְרִיב וּמַצָּה תָּצוּמוּ וּלְהַכּוֹת בְּאֶגְרֹף רֶשַׁע לֹא-תָצוּמוּ כַיּוֹם לְהַשְׁמִיעַ בַּמָּרוֹם קוֹלְכֶם:
Isaiah 58:1 states, “Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins. (קְרָא בְגָרוֹן אַל-תַּחְשֹֹךְ כַּשּׁוֹפָר הָרֵם קוֹלֶךָ וְהַגֵּד לְעַמִּי פִּשְׁעָם וּלְבֵית יַעֲקֹב חַטֹּאתָם)” Isaiah 58:2 “Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. (וְאוֹתִי יוֹם יוֹם יִדְרֹשׁוּן וְדַעַת דְּרָכַי יֶחְפָּצוּן כְּגוֹי אֲשֶׁר-צְדָקָה עָשָֹה וּמִשְׁפַּט אֱלֹהָיו לֹא עָזָב יִשְׁאָלוּנִי מִשְׁפְּטֵי-צֶדֶק קִרְבַת אֱלֹהִים יֶחְפָּצוּן)” Isaiah 58:3 “Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. (לָמָּה צַּמְנוּ וְלֹא רָאִיתָ עִנִּינוּ נַפְשֵׁנוּ וְלֹא תֵדָע הֵן בְּיוֹם צֹמְכֶם תִּמְצְאוּ-חֵפֶץ וְכָל-עַצְּבֵיכֶם תִּנְגֹּשֹוּ)” Isaiah 58:4 “Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. (הֵן לְרִיב וּמַצָּה תָּצוּמוּ וּלְהַכּוֹת בְּאֶגְרֹף רֶשַׁע לֹא-תָצוּמוּ כַיּוֹם לְהַשְׁמִיעַ בַּמָּרוֹם קוֹלְכֶם)”
Cross References on Isaiah 58:1-7: Ge 29:14; Ex 10:3; 20:18; 21:1–23:33; Le 16:29; 23:27; 25:9; Dt 14:29–15:6, 11; 22:1–4; 32:15; 1 Sa 7:6; 8:18; 1 Ki 21:9–13, 27; 2 Ch 6:37; Ne 5:1–8, 10–12; Es 4:1, 3; Job 2:8; 21:14; 22:7; 31:19–22; 36:8; Ps 68:6; 73:4; 107:10; 119:87, 151; 139:8; Pr 5:10; Ec 7:26; Is 1:4, 9–15, 17, 28; 3:14–15; 9:4, 14; 16:3–4; 19:15; 22:12–13; 24:20; 29:13–14; 35:5–6; 36:6; 40:3, 6; 43:27, 48:1, 8; 49:8; 50:1; 54:2; 56:12; 57:3, 12; 58:5, 9–10; 59:2, 6, 12–13; 60:17; 61:1–2; Je 6:7; 7:9–10; 14:12; 19:1–5; 34:8–9; 44:10; La 3:44; Eze 3:16–22; 7:11; 8:18; 16:1–63; 18:7, 10–16; Da 9:3; Joe 1:1–2:17; Am 4:1; Jon 3:1–6; Mic 3:4, 8; Zec 7:1–14; Mal 2:16; 3:13–18; Sir 34:31; 1 Mac 3:47; 2 Esd 1:5; Mt 6:7, 16–18; 10:1–11; 13:20; 25:14–23, 35–36; 28:14–20; Lk 3:11; 4:18–19; 10:31–32; 18:12; Ac 8:23; 1 Co 14:8; 1 Ti 5:8; Tt 1:16; Heb 13:2; Jas 2:14–17; 4:8
Isaiah 58:1-4 is a powerful call for sincere worship and genuine repentance. The Hebrew text offers unique insights that deepen our understanding and application of these verses. The passage starts with קְרָא בְגָרוֹן (Cry aloud with the throat) emphasizing the intensity and urgency of the prophet’s message. The use of שּׁוֹפָר (Shofar) symbolizes a call to attention, repentance, and alertness, just as a shofar is used in Jewish tradition to awaken the people to self-reflection. The shofar, a ram’s horn, holds significant symbolic and practical importance in the Scriptures. Its uses are diverse, reflecting its role in religious, social, and military contexts. The shofar was blown to signal the start of religious festivals and solemn assemblies. For example, it was used during the Feast of Trumpets (Rosh Hashanah) as mentioned in Leviticus 23:24 “In the seventh month, on the first day of the month, you shall have a Sabbath rest, a memorial of blowing of trumpets, a holy convocation.” The shofar was also blown to mark the beginning of the new moon and various other festivities, as instructed in Numbers 10:10 “On the day of your gladness, also, and at your appointed feasts and at the beginnings of your months, you shall blow the trumpets over your burnt offerings and over the sacrifices of your peace offerings. They shall be a reminder of you before your God: I am the Lord your God.” Every fiftieth year, on the Day of Atonement, the shofar was blown to proclaim the Jubilee year, a time of liberation and restoration. This is found in Leviticus 25:9 “Then you shall sound the loud trumpet on the tenth day of the seventh month. On the Day of Atonement, you shall sound the trumpet throughout all your land.” The shofar also served as a signal in times of war and battle. It was used to assemble troops, signal attacks, and announce victory. In Judges 7:19-20, Gideon’s army used shofars to create confusion among the Midianites, leading to their victory, “So Gideon and the hundred men who were with him came to the outskirts of the camp… Then the three companies blew the trumpets and broke the jars they held in their hands.” The shofar was sounded to warn of imminent danger or to signal the coming of judgment. For example, in Ezekiel 33:3-4, it states, “And if he sees the sword coming upon the land and blows the trumpet and warns the people, then if anyone who hears the sound of the trumpet does not take warning, and the sword comes and takes him away, his blood shall be upon his own head.” The shofar was also blown during the coronation of a new king. This is illustrated in 1 Kings 1:39, where Zadok the priest took a horn of oil from the tent and anointed Solomon. Then they blew the trumpet, and all the people said, “Long live King Solomon!”
The words פִשְׁעָם (transgressions) and חַטֹּאתָם (sins) emphasize both sins and transgressions and highlights the comprehensive nature of the people’s wrongdoings. The term יִּדְרֹשׁוּן (they seek) indicates a superficial or hypocritical seeking of God, contrasted with true righteousness. מִשְׁפְּטֵי-צֶדֶק which underscores the importance of justice and truth in God’s eyes. The rhetorical question לָמָּה צַּמְנוּ וְלֹא רָאִיתָ (Why have we fasted and you have not seen?) reveals the people’s misunderstanding of true fasting. This is followed by עִנִּינוּ נַפְשֵׁנוּ וְלֹא תֵדָע (we have afflicted our souls, and you do not know) which further underscores their misguided focus on outward rituals rather than inner transformation. God is not pleased with fasting that is performed without genuine repentance and a commitment to justice. The verses highlight the contrast between fasting for self-righteous purposes (v. 4a) and fasting for the sake of justice and righteousness (v. 6-7). Isaiah 58:1-4 challenges us to reflect on the sincerity of our worship and the authenticity of our repentance. It calls us to prioritize justice, righteousness, and true spiritual transformation over mere ritualistic observance. Remember in Isaiah 1:11-17, the God of Israel rejects the superficial rituals of His people, calling us to turn from our wicked ways and to seek justice, mercy, and humility.
These verses have parallels in other parts of the Hebrew Bible. For instance, Amos 5:21-24 also critiques insincere worship and calls for justice saying, “I hate, I despise your feasts, and I take no delight in your solemn assemblies… But let justice roll down like waters, and righteousness like an ever-flowing stream.” Similarly, Micah 6:6-8 emphasizes the importance of doing justice, loving kindness, and walking humbly with God over ritualistic practices: “He has told you, O man, what is good; and what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God?”
The NT parallels include examples such as Matthew 6:16-18 where Yeshua criticizes the hypocrisy of those who fast for show, rather than for the sake of spiritual renewal and compassion. The Hebrew text of Isaiah 58:1-4 highlights the importance of authentic spiritual practices that reflect God’s righteousness, justice, and compassion. These verses challenge us to examine our own hearts and lives, asking whether our religious observances are genuine and transformative, or merely superficial and self-serving. By embracing the deeper meaning of these verses, we can cultivate a richer, more meaningful relationship with God and a more just and compassionate attitude towards one another.
Isaiah goes on saying the following according to Isaiah 58:5-7.
ספר ישעיה פרק נח
ה הֲכָזֶה יִהְיֶה צוֹם אֶבְחָרֵהוּ יוֹם עַנּוֹת אָדָם נַפְשׁוֹ הֲלָכֹף כְּאַגְמֹן רֹאשׁוֹ וְשַֹק וָאֵפֶר יַצִּיעַ הֲלָזֶה תִּקְרָא-צוֹם וְיוֹם רָצוֹן לַיהֹוָה: ו הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל-מוֹטָה תְּנַתֵּקוּ: ז הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי-תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָֹרְךָ לֹא תִתְעַלָּם:
Isaiah 58:5 states, “Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD? (הֲכָזֶה יִהְיֶה צוֹם אֶבְחָרֵהוּ יוֹם עַנּוֹת אָדָם נַפְשׁוֹ הֲלָכֹף כְּאַגְמֹן רֹאשׁוֹ וְשַֹק וָאֵפֶר יַצִּיעַ הֲלָזֶה תִּקְרָא-צוֹם וְיוֹם רָצוֹן לַיהֹוָה)” Isaiah 58:6 “Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? (הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל-מוֹטָה תְּנַתֵּקוּ)” Isaiah 58:7 “Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? (הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי-תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָֹרְךָ לֹא תִתְעַלָּם)”
Cross References on Isaiah 58:5-7: Ge 29:14; Le 16:29; Dt 14:29–15:6, 11; 22:1–4; 1 Ki 21:27; Ne 5:5, 10–12; Es 4:1, 3; Job 2:8; 22:7; 31:19–22; 36:8; Ps 68:6; 73:4; 107:10; 139:8; Ec 7:26; Is 1:9–15, 17; 9:4, 14; 16:3–4; 19:15; 35:5–6; 36:6; 49:8; 58:5, 9–10; 61:1–2; Je 34:8–9; Eze 16:1–63; 18:7, 10–16; Da 9:3; Joe 2:12–14; Am 4:1; Jon 3:6; Zec 7:1–14; Mt 6:16–18; 25:14–23, 35–36; Lk 3:11; 4:18–19; 10:31–32; Ac 8:23; 1 Ti 5:8; Heb 13:2; Jas 2:14–17
Isaiah 58:5-7 are a set of powerful passages that speak of fasting and what is pleasing to God. We note in Isaiah 58:5 the word צוֹם (fast), this term is central to the passage which speaks not just about abstaining from food, but about a deeper, spiritual practice that includes prayer and drawing near to the Lord God. The phrase הֲלָכֹף כְּאַגְמֹן רֹאשׁוֹ (to bow down his head as a bulrush) is a metaphor for humility, but Isaiah is critiquing superficial displays of humility. We note from the NT text how Yeshua speaks about fasting. His teachings align with the deeper, more authentic spiritual practice that Isaiah advocates for in Isaiah 58:5. For example, in Matthew 6:16-18 Yeshua says, “When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.” This critique on fasting is about hypocrisy, similar to Isaiah 58:5, where the prophet criticizes superficial displays of humility, Yeshua critiques those who fast to gain attention and praise from others. Yeshua emphasizes that fasting should be a private and sincere act of devotion, aimed at deepening one’s relationship with God, rather than seeking validation from others. Note that Yeshua also spoke of fasting in terms of a parable according to Luke 18:9-14.
Luke 18:9–14
18:9 And He also told this parable to some people who trusted in themselves that they were righteous, and viewed others with contempt: 18:10 “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 18:11 “The Pharisee stood and was praying this to himself: ‘God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector. 18:12 ‘I fast twice a week; I pay tithes of all that I get.’ 18:13 “But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’ 18:14 “I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.” (NASB)
The parable of the Pharisee and the Tax Collector in Luke 18:9-14 conveys powerful lessons about humility, self-righteousness, and the nature of true repentance. In this parable, Yeshua contrasts two men praying in the temple: a Pharisee and a tax collector. The Pharisee is self-righteous, boasting about his fasting and tithing, and looking down on others. In stark contrast, the tax collector humbly acknowledges his sinfulness and pleads for God’s mercy. Yeshua concludes that the tax collector, rather than the Pharisee, went home justified before God. This teaches that God values humility and genuine repentance over outward displays of piety and self-righteousness. True righteousness involves recognizing one’s own shortcomings and seeking God’s grace, rather than comparing oneself to others and proclaiming one’s own goodness. This parable highlights the importance of a humble heart in approaching God and the danger of pride. Yeshua suggests through this parable that true righteousness comes from humility and repentance, not from boasting about one’s religious practices. We note how Isaiah 58:5-6 emphasizes that fasting should lead to actions of justice and compassion. This is implied in the concepts “To loose the chains of wickedness” and “To share your food with the hungry and to provide the poor wanderer with shelter.” These concepts about freeing those oppressed and caring for the needy are similar to Yeshua’s mission to liberate people from spiritual and social bondage (Luke 4:18-19, Matthew 25:35-36).
Isaiah 58:7 goes on saying, וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת (to bring the poor who are cast out to your house) which is an active call to provide shelter and care for those in need. Isaiah says literally בְּשָֹרְךָ (our own flesh) which emphasizes the closeness and responsibility we have toward others, likening people to our own family. Isaiah’s point appears to be that fasting should not be a mere ritualistic practice but should lead to genuine moral actions towards others with an emphasis on justice, mercy, and compassion.
There are several NT passages that echo these same themes such as in Matthew 25:35-36 “For I was hungry, and you gave me something to eat; I was thirsty, and you gave me something to drink; I was a stranger, and you invited me in; I needed clothes and you clothed me; I was sick, and you looked after me; I was in prison, and you came to visit me.” And James says according to James 2:15-17 “Suppose a brother or a sister is without clothes and daily food. If one of you says to them, ‘Go in peace; keep warm and well fed,’ but does nothing about their physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead.” These parallels highlight the consistent biblical theme that true worship and faith must be demonstrated through actions of love, justice, and compassion.
We also note how Isaiah drew upon the Torah when writing these things.
Exodus 22:21–22
22:21 “You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt. 22:22 “You shall not afflict any widow or orphan. (NASB)
Deuteronomy 15:7–8
15:7 “If there is a poor man with you, one of your brothers, in any of your towns in your land which the LORD your God is giving you, you shall not harden your heart, nor close your hand from your poor brother; 15:8 but you shall freely open your hand to him, and shall generously lend him sufficient for his need in whatever he lacks. (NASB)
Leviticus 19:18
19:18 ‘You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD. (NASB)
Leviticus 25:10
25:10 ‘You shall thus consecrate the fiftieth year and proclaim a release through the land to all its inhabitants. It shall be a jubilee for you, and each of you shall return to his own property, and each of you shall return to his family. (NASB)
Deuteronomy 10:18–19
10:18 “He executes justice for the orphan and the widow, and shows His love for the alien by giving him food and clothing. 10:19 “So show your love for the alien, for you were aliens in the land of Egypt. (NASB)
Obviously, we can see the parallels in the Torah to the concepts of justice, compassion, and caring for others as found in Isaiah 58:5-7. Exodus 22:21-22 emphasizes the importance of treating others with fairness and compassion, especially those who are vulnerable. Deuteronomy 15:7-8 encourages generosity and providing for the needs of the poor, reflecting the call in Isaiah to feed the hungry and house the homeless. Leviticus 19:18 underscores the importance of treating others with love and respect, akin to how you would treat your own family, aligning with the message in Isaiah to care for “your own flesh.” Leviticus 25:10 speaks about how the Year of Jubilee was about releasing people from debts and servitude, aligning with the idea of loosening the chains of wickedness in Isaiah. And Deuteronomy 10:18-19 calls for compassion and humility in dealing with others, similar to the critique of superficial humility in Isaiah. These parallels demonstrate how the principles of justice, compassion, and caring for others are deeply rooted in the Torah and are central to all of the ethical teachings both the Torah, the Prophets, and what is being taught in the NT text. These actions are significant because they reflect the values that are pleasing to God and promote a just and compassionate society. What these things speak about is how one approaches one’s relationship with God, that there is an authentic approach, of truly seeking a relationship with God, and not just of going through the motions and making a show for others. If one is only making a show, his or her prayer will not reach on high, the Lord God will not hear the prayers from the one who is not at a place of broken heartedness and humility before God.
Rabbinic Commentary on Isaiah 58:1-7
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!
תרגום יונתן בן עוזיאל אל ישעיה פרק נט:א-ז
א נְבִיָא אַכְלֵי בִגְרוֹנָךְ לָא תִמְנַע כְּקַל שׁוֹפָרָא אֲרֵים קָלָךְ וְחַוֵי לְעַמִי מִרְדֵיהוֹן וּלְבֵית יַעֲקֹב חוֹבֵיהוֹן: ב וְקָדָמַי יוֹם יוֹם אוּלְפַן תָּבְעִין כְּאִלוּ לְמֵידַע אוֹרְחָן דְתַקְנָן קֳדָמַי צָבָן כְּעַמָא דְזָכוּ עֲבַד וּמִדִין אֱלָהֵהּ לָא אִתְרַחֵק שַׁאֲלִין מִן קֳדָמַי דִין וּקְשׁוֹט כְּאִלוּ לְאִתְקְרָבָא לִדְחַלְתָּא דַייָ צָבָן: ג אָמְרִין לְמָא אֲנַחְנָא צַיְמִין וּקְדָמָךְ גְלֵי מְסַגְפִין נַפְשָׁתָנָא וּקְדָמָךְ יְדִיעַ נְבִיָא אֲמַר לְהוֹן הָא בְיוֹם תַּעֲנִיתְכוֹן אַתּוּן תָּבְעִין צָרְכֵיכוֹן וְכָן תַּקְלַתְכוֹן אַתּוּן מְקָרְבִין: ד הֵן לְתַחֲרוּ וּלְמַצוּ אַתּוּן צַיְמִין וּלְמִמְחֵי בְּכוּרְמֵיזָא דְרִשְׁעָא לָא תִתְעֲנוּן תַּעֲנִין כְּאִלֵין לְאַשְׁמָעָא בִמְרוֹמָא קָלְכוֹן: ה הַהָדָא הוּא תַּעֲנִיתָא דְרָעִינָא בָהּ יוֹמָא דִמְסַגֵף אֱנָשָׁא נַפְשֵׁהּ כָּפֵיף רֵישֵׁה כְאַגְמוֹן כָּפֵיף וְעַל סַקָא וְקִיטְמָא בָּאֵית הַלְדָא אַתּוּן קְרַן תַּעֲנִית וְיוֹמָא דְרַעֲוָא בֵיהּ מִן קֳדָם יְיָ: ו הֲלָא דָא הִיא תַעֲנֵיתָא דְרָעֵינָא בָהּ פְּרִדוּ כְּנִישַׁת רִשְׁעָא שְׁרוֹ קִטְרֵי כִתְבֵי דִין מַסְטֵי וּפַטָרוּ דַהֲווֹ אֲנוּסִין בְּנֵי חוֹרִין וְכָל דִין מַסְטֵי תְּסַלְקוּן: ז הֲלָא תְפַרְנֵס לְכַפְנָא מִלַחְמֵךְ וַחֲשִׁיבִין מְטַלְטְלִין תָּעֵיל לְגוֹ בֵיתָא אֲרֵי תֱחֶזֵי עַרְטִילָאָה וּתְכַסִינֵהּ וּמִקָרִיב בִּשְׂרָךְ לָא תִכְבּוֹשׁ עֵינָךְ:
Targum Jonathan son of Uziel Isaiah 58:1-7
58:1 Cry aloud, O prophet, spare not, lift up thy voice like the voice of a trumpet, and shew unto my people their rebellion, and unto the house of Jacob their sins. 58:2 And they seek daily instruction from me, as if to know the ways which are right before me, finding delight in my presence as a people that doeth righteousness, and have not forsaken the judgment of their God: they ask of me judgment and truth, as if they delighted to draw nigh to the fear of the Lord. 58:3 They say, Wherefore do we fast, as it is revealed before Thee? wherefore have we afflicted ourselves, as known unto Thee? The prophet said unto them, Behold, in the day of your fast ye seek your extortions, and ye bring near all your stumbling-blocks. 58:4 Behold, ye fast for provocation and strife, and to smite with the fist of wickedness; ye shall not fast a fast as if to make your voice to be heard on high. 58:5 Is this the fast which I delight in? a day to afflict oneself? Is it to have his head bent down as a bulrush, and passing the night in sackcloth and ashes? Will ye call this a fast before the presence of the Lord, and a day in which I delight? 58:6 Is not this the fast which I have chosen? to scatter the assembly of wickedness, to loose the fetters of a decree of perverted judgment, to set at liberty the sons of the freeborn, who have suffered violence, and to remove all perverted judgment? 58:7 Shouldest not thou sustain the hungry with thy bread, and bring the poor that are cast out, into the midst of thy house? When thou seest the naked, that thou cover him, and shouldest not hide thine eyes from the kindred who is thy flesh? (TgJ)
| ספריה א נְבִיָא אַכְלֵי בִגְרוֹנָךְ לָא תִמְנַע כְּקַל שׁוֹפָרָא אֲרֵים קָלָךְ וְחַוֵי לְעַמִי מִרְדֵיהוֹן וּלְבֵית יַעֲקֹב חוֹבֵיהוֹן: ב וְקָדָמַי יוֹם יוֹם אוּלְפַן תָּבְעִין כְּאִלוּ לְמֵידַע אוֹרְחָן דְתַקְנָן קֳדָמַי צָבָן כְּעַמָא דְזָכוּ עֲבַד וּמִדִין אֱלָהֵהּ לָא אִתְרַחֵק שַׁאֲלִין מִן קֳדָמַי דִין וּקְשׁוֹט כְּאִלוּ לְאִתְקְרָבָא לִדְחַלְתָּא דַייָ צָבָן: ג אָמְרִין לְמָא אֲנַחְנָא צַיְמִין וּקְדָמָךְ גְלֵי מְסַגְפִין נַפְשָׁתָנָא וּקְדָמָךְ יְדִיעַ נְבִיָא אֲמַר לְהוֹן הָא בְיוֹם תַּעֲנִיתְכוֹן אַתּוּן תָּבְעִין צָרְכֵיכוֹן וְכָן תַּקְלַתְכוֹן אַתּוּן מְקָרְבִין: ד הֵן לְתַחֲרוּ וּלְמַצוּ אַתּוּן צַיְמִין וּלְמִמְחֵי בְּכוּרְמֵיזָא דְרִשְׁעָא לָא תִתְעֲנוּן תַּעֲנִין כְּאִלֵין לְאַשְׁמָעָא בִמְרוֹמָא קָלְכוֹן: | לוגוס א נְבִיָא אַכלִי בִגרֹונָך לָא תִמנַע כְקָל שֹופָרָא אְרִים קָלָך וְחַוִי לְעַמִי מִרדֵיהֹון וּלבֵית יַעְקֹב חֹובֵיהֹון׃ ב וּקֳדָמַי יֹום יֹום אֻלפַן תָבְעִין כְאִילוּ לְמִידַע אֹורחָן דְתָקְנָן קֳדָמַי צָבַן כְעַמָא דְזָכוּ עְבַד וּמִדִין אְלָהֵיה לָא אִתרַחַק שָאְלִין מִן קֳדָמַי דִין דִקשֹוט כְאִלוּ לְאִתקְרָבָא לְדַחלְתָא דַיוי צָבַן׃ ג אָמְרִין לְמָא אְנַחנָא צָיְמִין וּקֳדָמָך גְלֵי מְסַגְפִין נַפשָתַנָא וּקֳדָמָך יְדִיַע נְבִיָא אֵימַר לְהֹון הָא בְיֹום תַענְיָתְכֹון אַתוּן תָבְעִין צוּרכֵיכֹון וְכָל תַקלָתְכֹון אַתוּן מְקָרְבִין׃ ד הָא לְתַחרוּ וּלמַצוּ אַתוּן צָיְמִין וּלמִמחֵי בְכוּרמֵיזָא דְרִשעָא לָא תִתעַנֹון תַענְייָן כְאִלֵין לְאַשמָעָא בִמרֹומָא קָלְכֹון׃ | ספר ישעיה פרק נח א קְרָא בְגָרוֹן אַל-תַּחְשֹֹךְ כַּשּׁוֹפָר הָרֵם קוֹלֶךָ וְהַגֵּד לְעַמִּי פִּשְׁעָם וּלְבֵית יַעֲקֹב חַטֹּאתָם: ב וְאוֹתִי יוֹם יוֹם יִדְרֹשׁוּן וְדַעַת דְּרָכַי יֶחְפָּצוּן כְּגוֹי אֲשֶׁר-צְדָקָה עָשָֹה וּמִשְׁפַּט אֱלֹהָיו לֹא עָזָב יִשְׁאָלוּנִי מִשְׁפְּטֵי-צֶדֶק קִרְבַת אֱלֹהִים יֶחְפָּצוּן: ג לָמָּה צַּמְנוּ וְלֹא רָאִיתָ עִנִּינוּ נַפְשֵׁנוּ וְלֹא תֵדָע הֵן בְּיוֹם צֹמְכֶם תִּמְצְאוּ-חֵפֶץ וְכָל-עַצְּבֵיכֶם תִּנְגֹּשֹוּ: ד הֵן לְרִיב וּמַצָּה תָּצוּמוּ וּלְהַכּוֹת בְּאֶגְרֹף רֶשַׁע לֹא-תָצוּמוּ כַיּוֹם לְהַשְׁמִיעַ בַּמָּרוֹם קוֹלְכֶם: |
Isaiah opens saying according to the TgJ on Isaiah 58:1-4 the following, א נְבִיָא אַכְלֵי בִגְרוֹנָךְ לָא תִמְנַע כְּקַל שׁוֹפָרָא אֲרֵים קָלָךְ וְחַוֵי לְעַמִי מִרְדֵיהוֹן וּלְבֵית יַעֲקֹב חוֹבֵיהוֹן: 58:1 Cry aloud, O prophet, spare not, lift up thy voice like the voice of a trumpet, and shew unto my people their rebellion, and unto the house of Jacob their sins. ב וְקָדָמַי יוֹם יוֹם אוּלְפַן תָּבְעִין כְּאִלוּ לְמֵידַע אוֹרְחָן דְתַקְנָן קֳדָמַי צָבָן כְּעַמָא דְזָכוּ עֲבַד וּמִדִין אֱלָהֵהּ לָא אִתְרַחֵק שַׁאֲלִין מִן קֳדָמַי דִין וּקְשׁוֹט כְּאִלוּ לְאִתְקְרָבָא לִדְחַלְתָּא דַייָ צָבָן: 58:2 And they seek daily instruction from me, as if to know the ways which are right before me, finding delight in my presence as a people that doeth righteousness, and have not forsaken the judgment of their God: they ask of me judgment and truth, as if they delighted to draw nigh to the fear of the Lord. ג אָמְרִין לְמָא אֲנַחְנָא צַיְמִין וּקְדָמָךְ גְלֵי מְסַגְפִין נַפְשָׁתָנָא וּקְדָמָךְ יְדִיעַ נְבִיָא אֲמַר לְהוֹן הָא בְיוֹם תַּעֲנִיתְכוֹן אַתּוּן תָּבְעִין צָרְכֵיכוֹן וְכָן תַּקְלַתְכוֹן אַתּוּן מְקָרְבִין: 58:3 They say, Wherefore do we fast, as it is revealed before Thee? wherefore have we afflicted ourselves, as known unto Thee? The prophet said unto them, Behold, in the day of your fast ye seek your extortions, and ye bring near all your stumbling-blocks. ד הֵן לְתַחֲרוּ וּלְמַצוּ אַתּוּן צַיְמִין וּלְמִמְחֵי בְּכוּרְמֵיזָא דְרִשְׁעָא לָא תִתְעֲנוּן תַּעֲנִין כְּאִלֵין לְאַשְׁמָעָא בִמְרוֹמָא קָלְכוֹן: 58:4 Behold, ye fast for provocation and strife, and to smite with the fist of wickedness; ye shall not fast a fast as if to make your voice to be heard on high. (TgJ) The Targum Jonathan on Isaiah 58:1-4 provides an Aramaic interpretation of the Hebrew text, which includes some notable differences that can affect how we understand and apply these verses to our lives. In the Aramaic text, Isaiah is instructed to “cry aloud with your throat” (נְבִיָא אַכְלֵי בִגְרוֹנָךְ) and to not hold back, compared to the Hebrew’s emphasis on raising one’s voice like a trumpet (Isaiah 58:1). The phrase “declare to my people their rebellion” (וְחַוֵי לְעַמִי מִרְדֵיהוֹן) is consistent in both texts, emphasizing the need for clear and bold proclamation of the people’s sins. However, the Aramaic uses ולְבֵית יַעֲקֹב חוֹבֵיהוֹן meaning “to the house of Jacob their sins,” aligning closely with the Hebrew translation. In verse 2, the Aramaic version describes the people as seeking “my ordinances” (אוּלְפַן תָּבְעִין) daily, similar to the Hebrew. Yet, it emphasizes their pretense by saying “as if they were a nation that did righteousness” (כְּעַמָא דְזָכוּ עֲבַד), highlighting their hypocrisy in seeking God’s ways while not genuinely following them. The most significant difference appears in verse 3, where the people question why their fasting (צַיְמִין) and affliction (מְסַגְפִין) are not acknowledged by God. The Aramaic adds clarity by stating that their actions are self-serving: “You seek your own pleasures” (תַּעֲנִיתְכוֹן אַתּוּן תָּבְעִין צָרְכֵיכוֹן) and “oppress all your workers” (תַּקְלַתְכוֹן אַתּוּן מְקָרְבִין). This explicitly points out that their fasting is hypocritical and exploitative. This means that their motivation is meant to manipulate God to do their will, or to answer their prayers favorably. Fasting is meant to afflict the body and soul which leads to humbling one’s self before God. It should not be used as a manipulative tactic. Verse 4 continues this theme by criticizing their fasting practices, indicating that they fast “for strife and debate” (לְתַחֲרוּ וּלְמַצוּ) and “strike with a wicked fist” (בְּכוּרְמֵיזָא דְרִשְׁעָא). The Aramaic text underscores that such fasting will not cause their voice to be heard on high (לְאַשְׁמָעָא בִמְרוֹמָא קָלְכוֹן), highlighting the futility of their actions when not accompanied by genuine repentance and righteousness.
In the New Testament, there are parallels to these critiques of superficial religious practices. In Matthew 6:16-18, Yeshua addresses the proper way to fast, condemning those who disfigure their faces to show others they are fasting. He emphasizes that fasting should be a private act of devotion, not a public display of piety. Similarly, in Matthew 23:27-28, Yeshua calls out the Pharisees for their hypocrisy, likening them to whitewashed tombs that appear beautiful outwardly but are full of dead bones and uncleanness inside. These passages, like Isaiah and the Targum Jonathan, stress the importance of genuine, heartfelt devotion over outward appearances. Note how the NT text shares the idea of fasting being done privately and not for the sake of others’ approval, similar to the Aramaic text’s emphasis on not seeking praise for one’s actions.
While there are some differences between the Aramaic text of Targum Jonathan and the Hebrew Bible, the core message remains consistent. The Aramaic text emphasizes the importance of fasting and prayer being done privately and with genuine intent, rather than for the sake of others’ approval. These themes are also reflected in the teachings of Yeshua and the early Christian community, as seen in the NT. By examining these texts, we see a consistent biblical theme: true faith and faithfulness is not about outward rituals but about sincere and just behavior. This message calls us to align our actions with our professed beliefs, ensuring that our worship is meaningful and transformative in our lives and in how we treat others, and not as a show for others or as an attempt to manipulate God.
The following commentary Sefer Halkkarim Maamar has the following to say concerning these verses.
Sefer HaIkkarim, Maamar 4 26:3
והדברים המונעים והמעכבים את התשובה הם ג׳, שהם העלמת החטא וההתנצלות ואהבת הממון והכבוד, והוא מבואר שכל אחד מאלו מעכב את התשובה. ואולם העלמת החטא, שמי שלא יכיר או ידע שחטא לעולם לא יתחרט ולא ישוב בתשובה, כמו שהחולה כל מה שלא ירגיש או ידע שהוא חולה אי אפשר לו שיתרפא, לפי שלא יבקש לעולם רפואה, וכן החוטא אם לא ידע שחטא לעולם לא ישוב בתשובה, ולזה היה השם יתברך מאשים לישראל בשלא היו מכירין עונותיהן, שזה היה סבה שלא ישובו בתשובה לפניו, אמר אלך אשובה אל מקומי עד אשר יאשמו ובקשו פני, כלומר עד שיחזיקו עצמן כאשמים וחטאים ואז ישובו בתשובה ויבקשו פני. וכן אמר דוד כי פשעי אני אדע וגו׳, ואמר השם יתברך קרא בגרון, להורות שידיעת החטא הכרחי לתשובה.
The things hindering and preventing repentance are three: ignorance of having committed a sin, excusing oneself, and the love of money and glory. It is clear that every one of these hinders repentance. If a man does not recognize or know that he has sinned, he will never regret doing the thing he does, nor repent, as a sick man can not be cured as long as he does not feel or know that he is sick, for he will never seek a cure. So if one does not know that he has sinned, he will never repent. For this reason God found fault with Israel for not recognizing their sins, for this was a reason why they did not repent: “I will go and return to My place, till they acknowledge their fault, and seek My face,” i. e. until they regard themselves as transgressors and sinners, when they will repent and seek My face. David also said: “For I know my transgressions.” God said: “Cry aloud,” indicating that a knowledge of one’s sin is essential to repentance.
The commentary in Sefer HaIkkarim, Maamar 4 26:3 emphasizes the importance of recognizing one’s own sins as a prerequisite for true repentance. It identifies three main obstacles to repentance: ignorance of one’s sins, making excuses for oneself, and the love of money and glory. Each of these hinders the process of repentance. The commentary draws an analogy to a sick person who cannot be cured unless they recognize their illness; similarly, a sinner cannot repent unless they acknowledge their wrongdoing. God’s criticism of Israel in Isaiah 58:1-4 is that the people failed to recognize their sins, which prevented them from returning to Him in repentance. The call to “cry aloud” and declare the people’s sins serves to awaken them to their transgressions, making awareness of sin a necessary step toward repentance. This is illustrated by David’s acknowledgment of his own sins as a model for true repentance.
Key Points from Sefer HaIkkarim, Maamar 4 26:3
- Ignorance of Sin: A person must recognize their own sins to seek repentance.
- Excusing Oneself: Making excuses prevents genuine acknowledgment and repentance.
- Love of Money and Glory: Materialism and pride are significant barriers to repentance.
- Necessity of Recognition: Awareness of sin is essential for repentance, akin to a sick person needing to know they are ill to seek healing.
The critical takeaway from this commentary is the necessity of self-awareness and humility in the process of repentance. Without recognizing and admitting one’s faults, true repentance cannot occur. This aligns with the broader biblical teaching that genuine repentance involves a heartfelt acknowledgment of sin and a sincere turn towards righteousness. The NT also emphasizes the need for recognizing sin and genuine repentance. For example, in Luke 18:13, the tax collector beats his breast and says, “God, have mercy on me, a sinner,” highlighting his awareness of sin and his plea for forgiveness. Similarly, in 1 John 1:9, it says, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness,” stressing the importance of confession and recognition of sins for repentance. We note the consistent biblical theme here, that genuine repentance requires a clear acknowledgment of one’s sins, humility, and a sincere return to God’s ways. This core principle is crucial for both personal spiritual growth and righteousness. Note again, true faith in the God of Israel and His Messiah we are accredited righteousness before God, and this is because we believe in the work of the Messiah Yeshua, what he has done on our behalf!
| ספריה ה הַהָדָא הוּא תַּעֲנִיתָא דְרָעִינָא בָהּ יוֹמָא דִמְסַגֵף אֱנָשָׁא נַפְשֵׁהּ כָּפֵיף רֵישֵׁה כְאַגְמוֹן כָּפֵיף וְעַל סַקָא וְקִיטְמָא בָּאֵית הַלְדָא אַתּוּן קְרַן תַּעֲנִית וְיוֹמָא דְרַעֲוָא בֵיהּ מִן קֳדָם יְיָ: ו הֲלָא דָא הִיא תַעֲנֵיתָא דְרָעֵינָא בָהּ פְּרִדוּ כְּנִישַׁת רִשְׁעָא שְׁרוֹ קִטְרֵי כִתְבֵי דִין מַסְטֵי וּפַטָרוּ דַהֲווֹ אֲנוּסִין בְּנֵי חוֹרִין וְכָל דִין מַסְטֵי תְּסַלְקוּן: ז הֲלָא תְפַרְנֵס לְכַפְנָא מִלַחְמֵךְ וַחֲשִׁיבִין מְטַלְטְלִין תָּעֵיל לְגוֹ בֵיתָא אֲרֵי תֱחֶזֵי עַרְטִילָאָה וּתְכַסִינֵהּ וּמִקָרִיב בִּשְׂרָךְ לָא תִכְבּוֹשׁ עֵינָךְ: | לוגוס ה הְהָדָא הִיא תַענִיתָא דִרעֵינָא בַה יֹומָא דִמסַגֵיף אְנָשָא נַפשֵיה הְלָכֵיף רֵישֵיה כְאַגמֹון כָפֵיף וְעַל סַקָא וְקִטמָא בָאִית הַלְהָדָא אַתוּן קָרַן תַענֵי וְיֹומָא דְרַעְוָא בֵיה מִן קֳדָם יוי׃ ו הְלָא דָא הִיא תַענִיתָא דִרעֵינָא בַה פָרַדוּ כִנשָת רִשעָא שְרֹו קִטרֵי כְתָבֵי דִין מַסטֵי וּפטַרוּ דַהֲוֹו אְנִיסִין בְנֵי חֹורִין וְכָל דִין מַסטֵי תְסַלְקוּן׃ ז הְלָא תְפַרנֵיס לְכָפְנָא מִלַחמָך וְחַשִיכִין מְטֻלטְלִין תַעֵיל לְגֹו בֵיתָא אְרֵי תִחזֵי עַרטִילָאָה וּתכַסֵינֵיה וּמִקָרִיב בִסרָך לָא תִכבֹוש עֵינָך׃ | ספר ישעיה פרק נח ה הֲכָזֶה יִהְיֶה צוֹם אֶבְחָרֵהוּ יוֹם עַנּוֹת אָדָם נַפְשׁוֹ הֲלָכֹף כְּאַגְמֹן רֹאשׁוֹ וְשַֹק וָאֵפֶר יַצִּיעַ הֲלָזֶה תִּקְרָא-צוֹם וְיוֹם רָצוֹן לַיהֹוָה: ו הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל-מוֹטָה תְּנַתֵּקוּ: ז הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי-תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָֹרְךָ לֹא תִתְעַלָּם: |
Isaiah continues saying the following according to the TgJ on Isaiah 58:5-7, ה הַהָדָא הוּא תַּעֲנִיתָא דְרָעִינָא בָהּ יוֹמָא דִמְסַגֵף אֱנָשָׁא נַפְשֵׁהּ כָּפֵיף רֵישֵׁה כְאַגְמוֹן כָּפֵיף וְעַל סַקָא וְקִיטְמָא בָּאֵית הַלְדָא אַתּוּן קְרַן תַּעֲנִית וְיוֹמָא דְרַעֲוָא בֵיהּ מִן קֳדָם יְיָ: 58:5 Is this the fast which I delight in? a day to afflict oneself? Is it to have his head bent down as a bulrush, and passing the night in sackcloth and ashes? Will ye call this a fast before the presence of the Lord, and a day in which I delight? ו הֲלָא דָא הִיא תַעֲנֵיתָא דְרָעֵינָא בָהּ פְּרִדוּ כְּנִישַׁת רִשְׁעָא שְׁרוֹ קִטְרֵי כִתְבֵי דִין מַסְטֵי וּפַטָרוּ דַהֲווֹ אֲנוּסִין בְּנֵי חוֹרִין וְכָל דִין מַסְטֵי תְּסַלְקוּן: 58:6 Is not this the fast which I have chosen? to scatter the assembly of wickedness, to loose the fetters of a decree of perverted judgment, to set at liberty the sons of the freeborn, who have suffered violence, and to remove all perverted judgment? ז הֲלָא תְפַרְנֵס לְכַפְנָא מִלַחְמֵךְ וַחֲשִׁיבִין מְטַלְטְלִין תָּעֵיל לְגוֹ בֵיתָא אֲרֵי תֱחֶזֵי עַרְטִילָאָה וּתְכַסִינֵהּ וּמִקָרִיב בִּשְׂרָךְ לָא תִכְבּוֹשׁ עֵינָךְ: 58:7 Shouldest not thou sustain the hungry with thy bread, and bring the poor that are cast out, into the midst of thy house? When thou seest the naked, that thou cover him, and shouldest not hide thine eyes from the kindred who is thy flesh? (TgJ) The Targum Jonathan on Isaiah 58:5-7 provides an Aramaic interpretation that highlights some nuanced differences from the Hebrew Bible, which can affect how these verses are understood and applied to our lives. For example, in verse 5, the Targum Jonathan describes fasting in terms of outward displays: כָּפֵיף רֵישֵׁה כְאַגְמוֹן (bowing the head like a bulrush) and covering oneself with sackcloth and ashes (סַקָא וְקִיטְמָא). This critique aligns closely with the Hebrew text, which questions whether such external actions alone constitute a fast acceptable to God. The Aramaic term רָעֵינָא (pleasing) emphasizes the need for internal sincerity rather than mere external rituals. In verse 6 in the Targum emphasizes freeing those bound by injustice: פְּרִדוּ כְּנִישַׁת רִשְׁעָא (loose the chains of wickedness) and שְׁרוֹ קִטְרֵי כִתְבֵי דִין (undo the straps of the yoke) and setting free the oppressed (פַטָרוּ דַהֲווֹ אֲנוּסִין). The focus is on concrete actions to eliminate oppression, underscoring that true fasting involves justice and liberating the oppressed. This is why fasting is essential for overcoming sin in our lives. In verse 7, the Targum continues with practical expressions of compassion: תְפַרְנֵס לְכַפְנָא מִלַחְמֵךְ (share your bread with the hungry) and bringing the homeless poor into your house (מְטַלְטְלִין תָּעֵיל לְגוֹ בֵיתָא). This mirrors the Hebrew text’s call to provide for the needy and not to ignore one’s kin, reinforcing that genuine fasting should lead to acts of kindness and charity.
The teachings in these verses parallel several NT passages that emphasize the importance of inward sincerity and outward acts of compassion:
- Matthew 25:35-36: “For I was hungry, and you gave me something to eat; I was thirsty, and you gave me something to drink; I was a stranger, and you invited me in; I needed clothes and you clothed me; I was sick and you looked after me; I was in prison and you came to visit me.” This passage underscores the importance of practical acts of charity, mirroring the call in Isaiah to care for the hungry and homeless.
- Matthew 6:16-18: “When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.” Yeshua’s teaching here critiques outward displays of fasting, aligning with Isaiah’s message that true fasting is about sincere devotion and resulting in just actions.
The Targum Jonathan adds clarity to Isaiah 58:5-7 by emphasizing that true fasting is not about outward displays but about sincere repentance and actions of justice and compassion. The focus is on addressing injustices, freeing the oppressed, and providing for the needy. This interpretation calls believers to examine our own practices and ensure that how we practice our faith leads to tangible positive impacts on others’ lives. The NT parallels reinforce that true worship and devotion to God must manifest in loving, just, and compassionate actions. This is characteristic of God and His love and care for us! This consistent biblical theme challenges us to align our lives with the ethical demands of justice, mercy, and humility, making our faith both authentic and transformative.
We note the significance of fasting according to Steinsaltz’s commentary on Isaiah 58:6.
Steinsaltz on Isaiah 58:6
הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ, הצום הרצוי לי – ראשית לכול, נסו להביא צדק לעולם – פַּתֵּחַ, התר חַרְצֻבּוֹת, כבלי רֶשַׁע, הַתֵּר אֲגֻדּוֹת מוֹטָה, שלשלאות וחבלים הקושרים את קורת העול למשועבדים. וְשַׁלַּח, שחרר רְצוּצִים, את הלחוצים הניגשׂים חָפְשִׁים, וְכָל מוֹטָה, עול שאתם מעמיסים על צווארי האנשים תְּנַתֵּקוּ, תכרתו לחלוטין.
Isn’t this the fast that I choose? Isn’t the ultimate goal of an ideal fast to bring righteousness to the world, loosening the fetters of wickedness, untying the binds, the chains, and ropes of the yoke, binding it to the one who bears it, sending the oppressed free, and severing entirely every yoke that you have placed upon others?
Fasting, according to Steinsaltz’s commentary on Isaiah 58:6, serves as a powerful tool for overcoming sin and promoting righteousness in one’s life. The ultimate goal of a fast, as Steinsaltz highlights, is not merely abstaining from food but enacting significant moral and social change. This involves several key actions that he describes as bringing righteousness to the world. The phrase “bring righteousness to the world” underscores the idea that fasting should lead to tangible outcomes of justice and morality. The physical act of fasting is meant to afflict the body and soul which leads to putting the body into submission to the will of the Spirit to turn from sin. This is the meaning of the phrase פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע (loosening the fetters of wickedness). Fasting helps individuals subdue the sinful body and to recognize and break free from sinful behaviors and thoughts. This involves a deep introspection that uncovers areas in one’s life where wickedness has taken root. The “Untying the binds, the chains, and ropes of the yoke” (הַתֵּר אֲגֻדּוֹת מוֹטָה) symbolizes the act of liberating oneself from various forms of oppression. This can be experienced as freeing oneself from sinful habits. From a rabbinic perspective, fasting, therefore, is not merely a personal spiritual exercise but a call to action that seeks to rectify wrongs both within oneself and in society. The process of fasting helps us become more aware of our sins and the injustices around us, prompting a genuine repentance that goes beyond superficial practices.
The teachings of Yeshua in the NT echo these themes. In Matthew 6:16-18 Yeshua critiques hypocritical fasting and emphasizes sincere, private devotion. In Matthew 23:23 he stresses the importance of justice, mercy, and faithfulness over mere ritualistic observance. Additionally, Luke 4:18-19 portrays Yeshua’s mission as one of liberating the oppressed and proclaiming freedom, aligning with the call to action described in Isaiah 58. We note how this was the role of the Messiah spoken of in Isaiah 53. By combining the introspective aspects of fasting, believers are called to personal transformation which will then lead to societal change on a broader scale. Note that these things are only possible with the help of God to overcome sin in our lives. Fasting functions by humbling our lives before God, with a purpose to overcome sin and bring glory to God our Father in heaven!
