God’s Commitment to His People, What Does that Look Like? ישעיהו נד:ו-יא / Isaiah 54:6-11

Introduction to Isaiah 54:6-11

In this section of verses (Isaiah 54:6-11) we learn about the mercy and grace of God. This phrase in Isaiah 54:8 expresses it all, וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהֹוָה (but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer). Notice that the word used here is חֶסֶד (grace), and it is in this word that we find God’s commitment to His people which expresses itself in unfailing-love and kindness of God towards His people. In the NT text, Paul speaks extensively about the law of grace in his epistles in the NT. 

Romans 6:14  
6:14 For sin shall not be master over you, for you are not under law but under grace. (NASB,  14 ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει·* οὐ γάρ ἐστε ὑπὸ νόμον ἀλλʼ ὑπὸ χάριν.)

Ephesians 2:8–9  
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. (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.*)

Galatians 2:21  
2:21 “I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly.” (NASB, 21 Οὐκ ἀθετῶ τὴν χάριν τοῦ θεοῦ· εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν.)

One of the key passages where he discusses this concept is in Romans 6:14 “For sin shall not be your master, because you are not under law, but under grace.” What we note here is how Paul emphasizes that believers are no longer bound by the curse of the Torah but are under the freeing mercy and grace of God, which liberates us from the power of sin in our lives. We are liberated from being doomed to habitually repeat our sins. Paul also writes according to Ephesians 2:8-9 “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.” This highlights that salvation is a gift of mercy from God, not something that can be earned through human effort. This is the freeing mechanism that enables us to live for God based upon His Word, that trusting in the Messiah and the mercy of God, we do not have the weight of the curse of the Torah on our shoulders. Paul further speaks to this according to Galatians 2:21 “I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!” This verse underscores the importance of the mercy of God over the imperfect work of man in relation to grace over the Torah in achieving righteousness. Note that this does not mean that one does not walk and live according to God’s commands, but places the motivation of the commands to be based upon the Love of God. 

We also note how what Paul says in his epistles echoes what is written in the Tanakh. Take for example how Isaiah 55:1 invites everyone to come and receive freely from God, “Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat!” This invitation reflects the idea that God’s blessings are given freely by His mercy and grace. (Ephesians 2:8-9) In Tehillim / Psalms 103:8-12 the psalmist states, “The Lord is compassionate and gracious, slow to anger, abounding in love… as far as the east is from the west, so far has he removed our transgressions from us.” This passage highlights God’s mercy, grace, and forgiveness, which Paul emphasizes as being fully realized through the Servant Messiah of God. In addition, Habakkuk 2:4 states, “The righteous will live by his faith.” So, we can see how Paul is using these passages and others to argue that righteousness is based on faith and mercy of God for a people who are in a covenant relationship with the God of Israel. What Paul is doing is connecting the Tanakh (Torah, Prophets, Writings) to the NT text. The major issue today is that people do not know the Tanakh (OT text). People today are unfamiliar with the OT text and therefore are unable to make the immediate connection, and understand that Paul is teaching the concepts found in the Torah, the Prophets, and the Writings, all over the place! In Paul’s epistles, he is actually demonstrating the continuity of God’s plan and the fulfillment of His promises through Yeshua the Messiah.

Masoretic Text on Isaiah 54:6-11

Isaiah continues saying the following according to Isaiah 54:6-8.

ספר ישעיה פרק נד
ו   כִּי-כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהֹוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָיִךְ: ז   בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ: ח   בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהֹוָה: 

Isaiah 54:6 states, “For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. (כִּי-כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהֹוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָיִךְ)” Isaiah 54:7 “For a small moment have I forsaken thee; but with great mercies will I gather thee. (בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ)” Isaiah 54:8 “In a little wrath I hid my face from thee for a moment; but with everlasting kindness (grace) will I have mercy on thee, saith the LORD thy Redeemer. (בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהֹוָה)”

Cross References on Isaiah 54:6-8: Ge 9:8–15; Ex 20:14; Dt 31:17–18; 2 Sa 7:12–19; Job 14:13; Ps 25:6; 30:1–5; 51:1; 71:11; 92:2; 100:5; 102:13; Pr 5:18; Is 1:4, 15; 8:17; 9:12; 10:25; 11:12; 14:1; 26:1–21; 27:8; 43:5, 14; 45:15; 48:1–2, 17; 49:10, 13–21; 50:1–2; 54:1, 5–8, 10; 55:3; 56:8; 57:17; 59:2; 60:10, 15; 62:1–5, 12; 63:7; 64:5, 7; Je 31:3; 33:11; 44:2; La 3:31–32; Eze 16:8–19; Ho 1:10, 2:19; Zec 1:15; Mal 2:14–15; 2 Co 4:17; Ga 4:1–31

The Hebrew text of Isaiah 54:6-11 contains a few interesting features, for example the phrase, כִּי-כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהֹוָה (For the LORD hath called thee as a woman forsaken and grieved in spirit) translates literally, “for like a woman forsaken” (כִּי-כְאִשָּׁה עֲזוּבָה) “and a grieved spirit” (וַעֲצוּבַת רוּחַ) “the Lord called you” (קְרָאָךְ יְהֹוָה). The term עֲזוּבָה (forsaken) is used to describe the feeling of abandonment, likening Israel to a woman who feels deserted. The words עֲצוּבַת רוּחַ (grieved in spirit) emphasize a depth of sorrow and emotional pain that descends into the inner being, to the spirit within. The Lord goes on saying that only for a moment (רֶגַע קָטֹן): “a small moment” has the Lord forsaken meaning that this time is brief in regard to the grand scheme of things. What we note about Isaiah 54:6-8 is that sin causes the presence of God to turn away from us. This happens only temporarily, if we couple our actions with repentance and determine to turn from our sins and seek God again. This is the meaning of the בְּחֶסֶד עוֹלָם (everlasting grace) which reflects the enduring and infinite nature of God’s mercy and love towards His people. The language that is provided here in the text emphasizes the sorrow and abandonment God’s people may feel at times, but also reassures us of God’s care and restoration. Note the context of Isaiah 52-53 in relation to these verses here in Isaiah 54, God is always involved in the process of gathering people back into a relationship with Him. 

These themes are obviously present in the NT text, such as when Yeshua states according to John 6:37 “All those the Father gives me will come to me, and whoever comes to me I will never drive away.” This echoes the theme of God’s compassion and commitment to gathering His people back to Himself in the Messiah of God that is consistent with Isaiah 53:1-12. Paul writes in Romans 8:38-39 saying, “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” This reflects the idea of God’s everlasting kindness and compassion that is found in the Messiah which transcends all circumstances. In 1 Thessalonians 4:17, Paul writes, “Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air.” This passage again hints at the idea of God gathering His people, as mentioned in Isaiah 54:7. Paul also says in 2 Corinthians 4:17 “For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all.” This echoes the idea of temporary hardship leading to a greater, eternal reward. And in Romans 8:18 “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.” Which also emphasizes the transitory nature of current afflictions and the promise of future glory. These NT passages, along with the Hebrew text of Isaiah 54:6-11, emphasize the themes of God’s compassion, restoration, and unending love for His people. They provide comfort and assurance, especially during times of feeling abandoned or grieved in spirit. We note the point being highlighted according to Isaiah, that there is a little moment (בְּרֶגַע קָטֹן) and the there is great compassion (וּבְרַחֲמִים גְּדֹלִים). Notice how the context draws in the idea of exile due to sin, and restoration due to the mercy of God. Note that when we understand what Isaiah is saying here, we can see ourselves as part of a larger picture and purpose. And as a result, we are enabled in the Servant Messiah of God to commit ourselves to a faith and a faithfulness that is not held hostage to sin. We note that through Yeshua’s death and resurrection, believers are liberated from sin’s grasp. This is what Paul meant by Romans 8:1-2 which states, “There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and death.” We note how according to Isaiah 53:1-12 the Servant Messiah would take upon himself our sins, and then bear the punishment for our sins. The passages from Isaiah, coupled with the NT text encapsulates the transformative power of the Servant Messiah Yeshua, His sacrifice, and His literally providing spiritual freedom and a newness of life. Note how the NT text emphasizes Yeshua’s sacrifice breaking the power of sin. His resurrection signifies victory over sin and death. John 8:36 also says, “So if the Son sets you free, you will be free indeed.” Yeshua’s death and resurrection signal a pivotal shift from being enslaved by sin to experiencing the liberating force of the empowering of God’s presence in our lives. This is what the NT means when it says through faith and the Holy Spirit, believers receive ongoing empowerment to live a life free from sin. Note the following scriptures:

Galatians 5:16–17  
5:16 But I say, walk by the Spirit, and you will not carry out the desire of the flesh. 5:17 For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. (NASB, 16 Λέγω δέ,* πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε.* 17 ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα ⸀γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε.)

Romans 8:9  
8:9 However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. (NASB, 9 Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλʼ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν*. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ*.)

2 Corinthians 3:17–18  
3:17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty. 3:18 But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit. (NASB, 17 ὁ δὲ κύριος τὸ πνεῦμά ἐστιν· οὗ δὲ τὸ πνεῦμα ⸀κυρίου, ⸆ ἐλευθερία*. 18 ἡμεῖς δὲ °πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου ⸀κατοπτριζόμενοι τὴν αὐτὴν εἰκόνα ⸁μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν ⸀1καθάπερ ἀπὸ κυρίου πνεύματος*.)

Note how in Galatians 5:16-17, Paul underscores the idea that living by the Spirit empowers believers to overcome sinful desires. In Romans 8:9, Paul points to the transformative power of the Holy Spirit within believers. And in 2 Corinthians 3:17-18, Paul emphasizes ongoing transformation through the Spirit. These verses highlight that it’s not just a one-time event but a continual process of growth and transformation through faith and faithfulness. This also means that freedom in Christ isn’t just a one-time event; it’s a continuous, transformative journey for each of us.

Isaiah continues saying the following according to Isaiah 54:9-11.

ספר ישעיה פרק נד
ט   כִּי-מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי-נֹחַ עוֹד עַל-הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר-בָּךְ: י   כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶינָה וְחַסְדִּי מֵאִתֵּךְ לֹא-יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהֹוָה: יא   עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים: 

Isaiah 54:9 states, “For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. (כִּי-מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי-נֹחַ עוֹד עַל-הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר-בָּךְ)” Isaiah 54:10 “For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee. (כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶינָה וְחַסְדִּי מֵאִתֵּךְ לֹא-יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהֹוָה)” Isaiah 54:11 “O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colors, and lay thy foundations with sapphires. (עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים)”

Cross References on Isaiah 54:9-11: Ge 7:19–20; 8:21; 9:8–17; Ex 24:10; 34:10; Nu 25:12; Dt 28:20; 2 Sa 7:12–19; 23:5; 1 Ch 29:2; Job 28:6, 16; Ps 6:4; 13:1; 30:1–5; 46:2; 76:4; 89:33–34; 102:26; 103:9; Is 6:5; 12:1; 14:1, 24, 32; 26:1–21; 28:2, 16; 29:6; 42:6; 44:28; 49:18; 51:6, 18–19, 21; 54:8, 11–12; 55:3, 7, 10–11; 57:16; 59:21; 60:10; 61:8; Je 3:5, 12; 31:35–36; Eze 34:25; 37:26; 39:29, Mic 7:18; Mal 2:5; Tob 13:16–17; Mt 5:18; Lk 21:9–19; Jn 6:22–27; Ac 4:1–13; Heb 12:27; 2 Pe 3:6–7; 1 Jn 2:22–29; Re 6:14; 21:18–21

In verses from Isaiah 54:9-11, there are several interesting features of the Hebrew text, for example, Isaiah 54:9 opens saying, כִּי-מֵי נֹחַ זֹאת לִי (For this is as the waters of Noah unto me), these words draw us back to a Torah context on the mercy and grace of God calling our attention to God’s promise not to flood the earth again. Isaiah is paralleling these words and this promise to the mercy and grace of God, which highlights God’s commitment to this promise. The promise is that just as He swore never to flood the earth again, He will not be permanently angry or rebuke His people. Isaiah 54:10 speaks of mountains and hills being removed (כִּֽי־הֶהָרִ֗ים יָמוּשׁוּ֙ וְהַגְּבָעוֹת֙ תְּמוּטֶ֔ינָה) which may refer to being made level. This is a metaphor for the destruction of the land. God says וְחַסְדִּי מֵאִתֵּךְ לֹא-יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהֹוָה (but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee), the imagery here emphasizes the idea of new beginnings and the transformation that can only occur when the God of Israel intervenes. Again, the emphasis is upon חַסְדִּי מֵאִתֵּךְ לֹא-יָמוּשׁ (My grace will not depart from you). Note the word chesed (חסד) means grace, and how grace is mentioned all throughout the Tanakh (OT text). The בְרִית שְׁלוֹמִי (covenant of peace) reinforces the statement of God’s commitment and assurance that He will give His people peace within to overcome this world. Note how Isaiah 54:11 continues, “O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colors, and lay thy foundations with sapphires.” (עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים) This scripture speaks to the intense suffering and turmoil that one may encounter in life, but God is laying the foundations. This is the imagery Isaiah 54:11, “I will lay your stones with colorful gems,” which speaks of stability, beauty, and enduring strength. The term used for foundation in Hebrew, וִיסַדְתִּיךְ emphasizes the creation of something strong and lasting, signifying that God is not only establishing but also enhancing the lives of His people with unmatched beauty and strength. The reference to sapphires speaks to something very valuable that God is doing in our lives. When we consider what God is doing in our lives, laying foundations, this suggests that He is actively involved in shaping and securing our personal and spiritual growth. It’s about building our lives on principles of faith, love, and righteousness, resulting in a life that’s deeply rooted and resilient through hardships. Moreover, the mention of precious stones adds a layer of beauty and value to the foundation that God is building, suggesting that our lives, guided by divine principles, are not only strong but also beautiful and precious. We note how Paul uses this metaphor in 1 Corinthians 3:11 saying, “For no one can lay any foundation other than the one already laid, which is Jesus Christ.” This foundation of faith is being built upon the Messiah of God, and this is consistent with the narrative according to Isaiah 52-54. These things speak to God’s care in making sure our lives are stable and secure in order to make us capable of withstanding any storm. 

In the NT text, there are similar themes given of God’s promise and eternal peace, such as in Hebrews 13:20-21 “Now may the God of peace… equip you with everything good for doing his will.” The “God of peace” (אלֹהֵי הַשָּׁלוֹם) mirrors the concept of ברית שלומי (my covenant of peace) that is spoken of here in Isaiah. Yeshua says according to John 14:27: “Peace I leave with you; my peace I give you.” This reflects the assurance of peace that the Messiah of God provides, paralleling the peace God our Father promises in Isaiah. Paul states in Romans 5:1 “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ.” This connects with the idea of covenantal peace and God’s unfailing kindness. In Hebrews 11:7, the writer refers to Noah’s faith in God’s promise of a flood and the subsequent covenant following the flood. This reflects the theme of God’s promise and covenant, as mentioned in Isaiah 54:9. We also read Yeshua saying in Matthew 24:35 “Heaven and earth will pass away, but my words will never pass away.” This echoes the idea of permanence and the unchangeability of God’s promises, as mentioned in Isaiah 54:10. In Romans 15:13, Paul writes, “May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.” This passage reflects how Paul believed in God’s kindness and peace, as mentioned in Isaiah 54:10, and uses this as a salutation to the book of Romans. These NT passages, along with the Hebrew text of Isaiah 54:9-11, emphasize the love of God and His covenant and his eternal grace (chesed) and mercy! These things provide assurance and hope, especially during times of uncertainty or distress. The idea of God’s steadfast love and unchanging nature is a source of comfort and encouragement for us today in a world where there still remains a lot of uncertainty in our daily lives. We note that שלום (peace) is mentioned throughout the Scriptures (Tanakh and NT text) which illustrates God’s commitment to peace. Note that this peace is not just with foreign nations, but with one another, and with God Himself! Peace from a Hebraic perspective is much more than the absence of hostility, it is a condition of completeness (Tamim) wholeness. We understand according to the Scriptures that we serve the Creator God, that He is actively involved with His creation, and each of us, and has committed Himself to the lives of His people and because of these things, that He is merciful, caring, loving, and powerful, we as His people are marked in this very same way with these very same characteristics. We note that this is because of what God is doing in our lives. Notice that the promise of deliverance is based upon the covenant of God. This is why the concept of ברית שלומי (my covenant of peace) is connected to the “God of peace” (אלֹהֵי הַשָּׁלוֹם) in Isaiah 53-54, that in order for peace to come to its fullness, God’s people need deliverance from that which takes peace from them. We note how this concept is so powerful, this is why God is calling out to all nations through His Messiah, to turn to Him, to seek peace with the God of Israel through the deliverance that is brought about by the self-sacrifice of “my Servant Messiah” who is the expression of the eternal love of God! This is the power of the Gospel Message that is provided to us in the NT text!

Rabbinic Commentary on Isaiah 54:6-11

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 נד:ו-יא
ו  אֲרֵי כְאִתָּא שְׁבִיקָא וְעָיְקַת רוּחַ עַרְעָךְ שְׁכִנְתָּא דַייָ וּכְאִתַּת עוּלֵמִין דְאִתְרַחֲקַת אֲמַר אֱלָהָיִךְ: ז  בְּשָׁעָה זְעֵירָא רְחַקְתִּיךְ וּבְרַחֲמִין סַגִיאִין אֲקָרֵב גַלְוָתָךְ: ח  בִּרְגַז זְעֵיר סַלְקִית אַפֵי שְׁכִנְתִּי זְמַן זְעֵירָא מִנִיךְ וּבְטַבְוַת עֲלָם דְלָא פְסָקָן אֲרַחֵם עֲלָךְ אֲמַר פָּרְקִיךְ יְיָ: ט  כְּיוֹמֵי נֹחַ דָא קֳדָמַי דְקַיְמֵית בְּמֵימְרִי דְלָא יֶעְדוּן מֵי טוּפָנָא דַהֲווֹ בְּיוֹמֵי נֹחַ עוֹד עַל אַרְעָא כֵּן קַיְמִית בְּמֵימְרִי דְלָא יֵחוֹל רוּגְזִי עֲלָךְ וְלָא אֶזוֹף בִּיךְ: י  אֲרֵי טוּרַיָא יֶעְדוּן וְרָמָתָא יִתְפַּרְקוּן וְטוּבִי מִנִיךְ יְרוּשְׁלֵם לָא יֶעְדֵי וּקְיַם שְׁלָמִי לָא יִתְרְחַק אֲמַר דְעָתִיד לְרַחֲמָא עֲלָךְ יְיָ: יא  חֲשִׁיבָתָא מְקַבְּלָא עוּלְבַּן קַרְתָּא דְאָמְרִין עֲלָה עַמְמַיָא לָא תִתְנְחֵם הָא אֲנָא כָּבֵשׁ בִצְדִידָא אַבְנֵי רִצְפָּתִיךְ וַאֲשַׁכְלְלִינִיךְ בְּאַבְנִין טָבִין:

Targum Jonathan son of Uziel Isaiah 54:6-11
54:6 For as a woman forsaken, and afflicted in spirit, the Shekinah, the Lord, met thee, like a woman of youth which was forsaken, saith thy God. 54:7 In a little anger have I forsaken thee; but with great mercies will I bring together thy captivity. 54:8 For a little moment I removed the presence of my Shekinah, yea, for a short time from thee, but with everlasting kindness, which shall not cease, will I have mercy on thee, saith the Lord thy Redeemer. 54:9 This shall be before me as the days of Noah, when I swore by my WORD, that the waters of the deluge, which were in the days of Noah, shall no more pass over the earth; thus I swear by my WORD, that my anger shall not be hurled upon thee, neither will I reprove thee. 54:10 For the mountains shall depart, and the hills shall be rent; but my kindness shall not depart from thee, O Jerusalem, neither shall the covenant of my peace be removed, saith the Lord, that will have mercy on thee. 54:11 O distressed city that receiveth affliction, concerning her the nations say, She shall not be comforted: behold, I lay the stones of thy pavement with Mosaic, and thy foundations with costly stones. (TgJ)

ספר ישעיה פרק נד ו   כִּי-כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהֹוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָיִךְ: ז   בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ: ח   בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהֹוָה:

לוגוס  ו      אְרֵי כְאִיתָא שְבִיקָא וְעָיְקַת רוּחַ עָרְעַת שְכִינְתָא דַיוי וּכאִיתַת עְלוּמִין דְאִתרַחַקַת אְמַר אְלָהִיך׃ ז      בִרגַז זְעיֵר רַחֵיקתִיך וּברַחְמִין סַגִיאִין אְקָרֵיב גָלְוָתִיך׃ ח      בְשָעָא זְעיֵרָא סַלֵיקִית אַפֵי שְכִינְתִי זְמָן מִנִיך וּבטָבוָת עָלַם דְלָא פָסְקָן אְרַחֵים עְלַך אְמַר פָרְקִיך יוי׃

ספריה  ו  אֲרֵי כְאִתָּא שְׁבִיקָא וְעָיְקַת רוּחַ עַרְעָךְ שְׁכִנְתָּא דַייָ וּכְאִתַּת עוּלֵמִין דְאִתְרַחֲקַת אֲמַר אֱלָהָיִךְ: ז  בְּשָׁעָה זְעֵירָא רְחַקְתִּיךְ וּבְרַחֲמִין סַגִיאִין אֲקָרֵב גַלְוָתָךְ: ח  בִּרְגַז זְעֵיר סַלְקִית אַפֵי שְׁכִנְתִּי זְמַן זְעֵירָא מִנִיךְ וּבְטַבְוַת עֲלָם דְלָא פְסָקָן אֲרַחֵם עֲלָךְ אֲמַר פָּרְקִיךְ יְיָ:

Isaiah states the following according to the TgJ on Isaiah 54:6-8 saying, ו  אֲרֵי כְאִתָּא שְׁבִיקָא וְעָיְקַת רוּחַ עַרְעָךְ שְׁכִנְתָּא דַייָ וּכְאִתַּת עוּלֵמִין דְאִתְרַחֲקַת אֲמַר אֱלָהָיִךְ: 54:6 For as a woman forsaken, and afflicted in spirit, the Shekinah, the Lord, met thee, like a woman of youth which was forsaken, saith thy God. ז  בְּשָׁעָה זְעֵירָא רְחַקְתִּיךְ וּבְרַחֲמִין סַגִיאִין אֲקָרֵב גַלְוָתָךְ: 54:7 In a little anger have I forsaken thee; but with great mercies will I bring together thy captivity. ח  בִּרְגַז זְעֵיר סַלְקִית אַפֵי שְׁכִנְתִּי זְמַן זְעֵירָא מִנִיךְ וּבְטַבְוַת עֲלָם דְלָא פְסָקָן אֲרַחֵם עֲלָךְ אֲמַר פָּרְקִיךְ יְיָ: 54:8 For a little moment I removed the presence of my Shekinah, yea, for a short time from thee, but with everlasting kindness, which shall not cease, will I have mercy on thee, saith the Lord thy Redeemer. (TgJ) In Isaiah 54:6 we read in the TgJ, כְאִתָּא שְׁבִיקָא (like a woman forsaken) vs. אִשָּׁה עֲזוּבָה (a forsaken woman): Both terms denote abandonment, but the Aramaic expression emphasizes a personal and emotional context. The words רוּחַ עַרְעָךְ (afflicted in spirit) suggests a passive, troubled state. The Aramaic text is similar to the Hebrew bible with only slight differences. The Targum’s words paint a vivid picture of God’s Shekinah (שכִנְתָּא)—God’s dwelling presence—showing up in the most forsaken moments. 

Regarding parallels to the content of these verses in the NT, there are some similarities to the concept of comfort and reassurance in the face of adversity. For example, inRomans 15:13 we read, “Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit.” This verse echoes the comfort and hope found in Isaiah 54, with the Holy Spirit providing reassurance. In 2 Thessalonians 2:16-17 “May our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace, comfort and strengthen your hearts in every good work and word.” This passage speaks of God’s love, comfort, and hope, similar to the themes in Isaiah 54. These parallels in the NT suggest that the themes of comfort, hope, and reassurance found in Isaiah 54 are consistent with the broader message of the Bible and can be applied to our lives today. Understanding these connections enhances our appreciation of divine mercy and enduring love despite temporary challenges. It’s a profound reminder of the ultimate reunion with God’s unwavering presence. 

The following midrash from Degel Machaneh Ephraim includes a reference to Isaiah 54:6-8 interpreting these verses in the following way. 

Degel Machaneh Ephraim, Vaera 16
כבד לב פרעה מאן לשלח העם יש להעיר בזה שלא נכתב זה הלשון רק במכה הראשונה שהיתה דם גם עדיין לא נודע כ”כ כבדות לבו. והנה שמעתי בזה בשם מחותני הרב המפורסם מוה’ ליפא מק”ק חמעלניק וכמדומה לי שראיתי אח”כ כתוב זה במדרש והיינו כבד לב פרעה שאצל פרעה נתהפ’ הלב ונעשה כבד ע”כ: והנה ידוע זה שמאתו לא תצא הרעות ח”ו וכל רעה שבא ח”ו לאדם העון עצמו הוא מייסרו וגמול ידיו יעשה לו תייסרך רעתך ותמוגגינו ביד עונינו ח”ו ולכך בוודאי מעין הפגם והרע שעשה הוא העונש: וזה י”ל הטעם שהיתה מכה הראשונה מכת דם כי היה מענין הפגם והחטא שלו שהרע שלו היה אז שלבו נעשה כבד ומהחטא הזה נולד משחית ומזה בא עליו מכת דם שהיא מעין כבד שיש בו ריבוי דם והיא מלאה דם וי”ל ע”ד הלצה שזהו שרמזו חז”ל ממכת דם העשירו בני ישראל כי ידוע שכל המכות היה נגוף ורפוא נגוף למצרים ורפוא לישראל וכדאית’ בספרים הקדושים של הרב מפולנאה ע”ה כי ממכה עצמה מתקן רטיה והיינו אותו דבר שהיה למצרים נגוף היה רפוא לישראל כמבואר שם באריכות עי”ש: והנה כאן היה למצרים מכה מכבד מכת דם ודמים תרתי משמע והיה אצל ישראל המשמעות השני שהוא ממון והעשירו בני ישראל ויש עוד בדברים אלו דברים סתומים ונעלמים למעיין ומשכיל היטב היטיב וימצא בהם דברים נפלאים:
The heart of Pharaoh is hard, he refuses to let the people go. There is a need to comment about this since this language is only used in the first plague, which was blood; moreover, the hardness of his heart was not known so much yet. But behold, I have heard about this in the name of my child’s father-in-law, the famous rabbi, our master, Rabbi Lipa from the holy congregation of Chmielnik, and I believe that I saw it afterward written in a midrash, that with Pharoah, his heart was transformed and turned into a liver. To here [is what he said]. And behold it is well-known that evil does not come from Him, may He be blessed. Rather the evil that comes to a person, God forbid, is the iniquity itself that afflicts him, and the work of his hands shall be done to him [alluding to Isaiah 3:11]. Let your evil reprove you [alluding to Jeremiah 2:19], and You have consumed us by means of our iniquities [alluding to Isaiah 54:6], God forbid. Therefore, the punishment is certainly similar to the offense and the evil that he did. And one can say about this, that the reason the first plague was the plague of blood was that it was from the same idea as the offense and his sin. For his evil was that his heart became a liver; from that sin, the destruction was created, and the plague of blood came to him from that. For it was similar to the liver, since there is much blood in [the liver]. And it can be said in a poetic way that this is what the sages, may their memory be blessed, hinted to [by saying] that the Children of Israel became wealthy from the plague of blood. As it is well-known that all of the plagues were illnesses and remedies — illnesses for the Egyptians and remedies for the Jewish people. And it is as it is found in the holy books of the rabbi from Polnoye, may his memory be blessed: That He prepared a bandage from the plague itself, meaning that the same thing that was an illness for Egypt was a remedy for the Jewish people, as is explained there at length, see there. And behold, the Egyptians had a plague from the liver here, a plague of blood [dam]. But [damim] means two things. And with the Jewish people, it was according to the second meaning, which is money; so it made the Jewish people wealthy. And there are more things [like this]. These things are hidden and unrevealed; one who pauses and contemplates very well can find amazing things in them.

The Midrash Degel Machaneh Ephraim on Vaera 16 offers profound insights into the nature of Pharaoh’s hardened heart and the plagues. The major points: (i) Pharaoh’s Heart Transformation: The Midrash suggests that Pharaoh’s heart was transformed into a liver, symbolizing a state of heaviness and insensitivity. This transformation is linked to his refusal to let the Israelites go. (ii) Divine Justice: The Midrash emphasizes that evil does not come from God, but rather, the iniquity itself afflicts the sinner. The punishment is a direct consequence of the offense. (iii) First Plague – Blood: The first plague, blood, is seen as a reflection of Pharaoh’s sin. His heart becoming a liver, filled with blood, symbolizes the nature of his sin and the resulting punishment. (iv) Dual Nature of Plagues: The plagues served as both punishment for the Egyptians and a remedy for the Israelites. The plague of blood, while a curse for Egypt, brought wealth to the Israelites. We note how the hardness of heart is a significant problem, and how God sent His Servant Messiah to take away the hardness of the heart. Notice how the transformation of Pharaoh’s heart into a liver symbolizes a state of spiritual insensitivity and stubbornness. The Servant Messiah, as described in the prophetic literature, is seen as one who brings healing and restoration, transforming hearts of stone into hearts of flesh (Ezekiel 36:26). 

New Testament Parallels to Transformation of Heart

• Ezekiel 36:26: “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.” This prophecy aligns with the idea of the Servant Messiah bringing about a transformation of the heart.
• Hebrews 8:10: “This is the covenant I will establish with the people of Israel after that time, declares the Lord. I will put my laws in their minds and write them on their hearts. I will be their God, and they will be my people.” This verse speaks to the internal transformation and renewal brought about by the Messiah.

Understanding these connections helps us appreciate the profound spiritual truths conveyed in the Midrash and their relevance to the transformative work of the Messiah Yeshua!

ספר ישעיה פרק נד       ט   כִּי-מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי-נֹחַ עוֹד עַל-הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר-בָּךְ: י   כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶינָה וְחַסְדִּי מֵאִתֵּךְ לֹא-יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהֹוָה:       יא   עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים:

לוגוס  ט      כְיֹומֵי נֹחַ דָא קֳדָמַי דְקַייֵמִית בְמֵימְרִי דְלָא יִעדֹון מֵי טֹופָנָא דַהֲוֹו בְיֹומֵי נֹחַ עֹוד עַל אַרעָא כֵין קַייֵמִית ‭>‬בְמֵימְרִי‭‬‭<‬ דְלָא יְחוּל רוּגזִי עְלַך וְלָא אַזֹוף בִיך׃ י     אְרֵי טוּרַיָא יִעדֹון וְרָמָתָא יִתפָרְקָן וְטוּבִי מִנִיך יְרוּשלַם לָא יִעדֵי וּקיָם שְלָמִי לָא יִתרַחַק אְמַר דַעְתִיד לְרַחָמָא עְלַך ‭>‬אְמַר‭‬‭<‬ יוי׃ יא     חַשִיכְתָא מְקַבַלַת עוּלבָן קַרתָא דְאָמְרִין עְלַה עַמְמַיָא לָא תִתנַחַם הָאְנָא כָבֵיש בִצדִידָא אַבנֵי רִצפָתִיך וַאְשַכלְלִינִיך בְאַבנִין טָבָן׃

ספריה  ט  כְּיוֹמֵי נֹחַ דָא קֳדָמַי דְקַיְמֵית בְּמֵימְרִי דְלָא יֶעְדוּן מֵי טוּפָנָא דַהֲווֹ בְּיוֹמֵי נֹחַ עוֹד עַל אַרְעָא כֵּן קַיְמִית בְּמֵימְרִי דְלָא יֵחוֹל רוּגְזִי עֲלָךְ וְלָא אֶזוֹף בִּיךְ: י  אֲרֵי טוּרַיָא יֶעְדוּן וְרָמָתָא יִתְפַּרְקוּן וְטוּבִי מִנִיךְ יְרוּשְׁלֵם לָא יֶעְדֵי וּקְיַם שְׁלָמִי לָא יִתְרְחַק אֲמַר דְעָתִיד לְרַחֲמָא עֲלָךְ יְיָ: יא  חֲשִׁיבָתָא מְקַבְּלָא עוּלְבַּן קַרְתָּא דְאָמְרִין עֲלָה עַמְמַיָא לָא תִתְנְחֵם הָא אֲנָא כָּבֵשׁ בִצְדִידָא אַבְנֵי רִצְפָּתִיךְ וַאֲשַׁכְלְלִינִיךְ בְּאַבְנִין טָבִין:

Isaiah goes on saying the following according to the TgJ on Isaiah 54:9-11 saying, ט  כְּיוֹמֵי נֹחַ דָא קֳדָמַי דְקַיְמֵית בְּמֵימְרִי דְלָא יֶעְדוּן מֵי טוּפָנָא דַהֲווֹ בְּיוֹמֵי נֹחַ עוֹד עַל אַרְעָא כֵּן קַיְמִית בְּמֵימְרִי דְלָא יֵחוֹל רוּגְזִי עֲלָךְ וְלָא אֶזוֹף בִּיךְ: 54:9 This shall be before me as the days of Noah, when I swore by my WORD, that the waters of the deluge, which were in the days of Noah, shall no more pass over the earth; thus I swear by my WORD, that my anger shall not be hurled upon thee, neither will I reprove thee. י  אֲרֵי טוּרַיָא יֶעְדוּן וְרָמָתָא יִתְפַּרְקוּן וְטוּבִי מִנִיךְ יְרוּשְׁלֵם לָא יֶעְדֵי וּקְיַם שְׁלָמִי לָא יִתְרְחַק אֲמַר דְעָתִיד לְרַחֲמָא עֲלָךְ יְיָ: 54:10 For the mountains shall depart, and the hills shall be rent; but my kindness shall not depart from thee, O Jerusalem, neither shall the covenant of my peace be removed, saith the Lord, that will have mercy on thee. יא  חֲשִׁיבָתָא מְקַבְּלָא עוּלְבַּן קַרְתָּא דְאָמְרִין עֲלָה עַמְמַיָא לָא תִתְנְחֵם הָא אֲנָא כָּבֵשׁ בִצְדִידָא אַבְנֵי רִצְפָּתִיךְ וַאֲשַׁכְלְלִינִיךְ בְּאַבְנִין טָבִין:54:11 O distressed city that receiveth affliction, concerning her the nations say, She shall not be comforted: behold, I lay the stones of thy pavement with Mosaic, and thy foundations with costly stones. (TgJ) In Isaiah 54:9, the Aramaic Targum uses the word מֵימְרִי (my WORD) vs. נִשְׁבַּעְתִּי (I swore) where the Aramaic emphasizes the divine WORD as the agent of the oath, highlighting the power and authority of God’s word. The Targum also writes רוּגְזִי (my anger) vs. מִקְּצֹף (be furious, anger) where the Aramaic text suggests a more intense and enduring anger compared to the Hebrew. In Isaiah 54:10 the Targum translates טוּבִי (my goodness) vs. חַסְדִּי (my grace). Both these terms convey God’s mercy and graciousness, but the Aramaic emphasizes the goodness of God. These differences influence our understanding of divine promises and the nature of God’s relationship with humanity. The Targums’ use of מֵימְרִי (my WORD) underscores the significance of God’s Word in enacting His will and covenant. 

There are NT parallels to the content of these verses emphasizing similar themes, for example in Matthew 24:37-39 “As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man.” This passage parallels the reference to the days of Noah in Isaiah 54:9, emphasizing the suddenness and certainty of divine intervention. We should always be ready, living our lives in the hopeful expectation of the Lord God working and moving in our lives. Note that even the return of Yeshua is ordered by our Father God in heaven. According to the author of the book of Hebrews, he said according to Hebrews 12:26-27 “At that time his voice shook the earth, but now he has promised, ‘Once more I will shake not only the earth but also the heavens.’ The words ‘once more’ indicate the removing of what can be shaken—that is, created things—so that what cannot be shaken may remain.” This echoes the imagery of mountains and hills departing in Isaiah 54:10, highlighting the enduring nature of God’s covenant and mercy. We note again how God is unwavering and unchanging, and is the one who sustains all things, and is the one who remains faithful to us always calling us back to Him and His holy and righteous ways!

According to the commentary Akeidat Yitzchak 99.1.5, there is an interpretation about non-observance and how the central issue is not simply about the non-observance of the people in the days of Isaiah, but that there is a much deeper matter that we should be aware of that underlies the reasons behind the non-observance of God’s word!

Akeidat Yitzchak 99:1:5
If we interpret the above to mean that Israel will be physically unable to break the covenant of its forefathers, the fact that throughout the ages large segments of our people have always defied the rules of the Torah, is mystifying. Also, if we cannot contravene the laws of the Torah physically, what about the concept of free will upon which the entire system of reward and punishment is built? Again, if G’d feels compelled to threaten retaliation for nonobservance of His laws, there evidently cannot be a question of physical inability to transgress these laws! Furthermore, if G’d had the power to make us live up to the covenant, threats of chastisement seem pointless. From all the above, we feel that it is clear that the matter of the oath needs to be understood somewhat differently from the manner most commentators have presented it. We must also subscribe to the notion that the eternal existence of the Jewish people as well as their special status amongst the nations is not tied to the observance or non observance of the covenant, but rather that it is anchored in the very nature of this people, which will not change even when defying the covenant. …

The commentary from Akeidat Yitzchak 99.1.5 delves into the deeper issue underlying non-observance of the mitzvot. It suggests that the central issue is not merely the act of non-observance, but rather the inherent nature and identity of the Jewish people. The commentary questions the concept of free will if Israel were physically unable to break the covenant. Akeidat Yitzchak argues that the existence of divine threats implies the ability to transgress, thus preserving free will. In addition to this, the rabbis draw out the idea of how eternal existence and the special status of the Jewish people are not contingent on their observance of the covenant. The deeper matter here is the intrinsic identity and nature of God’s people. Non-observance is a symptom, not the root cause. The root cause lies in the complex relationship between God’s people and the covenant with God. This relationship is not solely defined by adherence to the mitzvot but is deeply embedded in one’s identity as a child of God.

The commentary emphasizes that the deeper matter behind non-observance of mitzvot is a spiritual and psychological one, involving the hearts and minds of God’s people. This implies that the challenge lies not in the physical ability to follow the Torah but in the internal struggle to align oneself with its teachings and values. We are in a struggle here in this world, just as Paul wrote in Romans 6-7, the flesh is at war with the spirit, and that we need God’s help to overcome the desires of this world. The eternal covenant with God is seen as being anchored in the cooperative work of God’s people, that God calls, He enables, and we must respond. Understanding this perspective can help us appreciate that the focus should be on nurturing our Spirit with the Word of God and understanding who we are in the Messiah of God. We note that in the Messiah we have a spiritual connection and identity as the children of God, and because of this we understand that we are to follow in the footsteps of the Messiah, to walk in God’s holy ways, to be selfless and lay down our lives for others, and to be merciful and gracious in our lives. We note how when we focus upon faith in the Messiah, this shifts the focus from mere compliance to a deeper exploration of identity, purpose, and the unique relationship between us as God’s people and the covenant we have in the God of Israel through His Messiah Yeshua!