Introduction to Isaiah 65:13-25
In Isaiah 65:13-25, God’s unwavering commitment to His ancient promises is evident as he reassures his people of his continuous grace and deliverance. He emphasizes that merely surviving the numerous catastrophes that befell Judah and Jerusalem between 700 and 400 B.C. does not qualify someone as his servant. God’s true servants are those who seek him (Isaiah 65:10) and respond to his call with the obedience he demands (Isaiah 65:12). Being a descendant of Jacob (Isaiah 65:9) will now be the single qualifying feature in God’s eyes. Instead, genuine servitude is defined by one’s adherence to the covenant, even if that person is a foreigner or a eunuch. In fact, a foreigner or eunuch who obeys the covenant is more truly considered a servant of God (56:6) than a descendent of Jacob who abandons God in an attempt to control their own destiny (Isaiah 65:11). This passage underscores gentile inclusion by the grace of God, highlighting that sincere devotion and obedience to the covenant are what truly define his servants, regardless of their lineage or past experiences.
Isaiah 65 presents a compelling message about authenticity and devotion to God, which has significant relevance for us today. The passages can be divided into three segments:
- Promise of Deliverance (Isaiah 65:8-10): God promises to deliver and bless his faithful servants, those who genuinely seek him and live according to his ways.
- Reiteration of Judgment (Isaiah 65:11-12): In contrast, those who forsake God and pursue their own paths will face judgment and consequences for their actions.
- Conclusion (Isaiah 65:13-16): This section contrasts the destinies of true servants of God with those who merely pretend to be his servants, highlighting the blessings for the faithful and the judgment for the unfaithful.
In today’s context, this passage challenges us to examine our own faith and devotion. It calls us to move beyond superficial religious practices and truly seek and follow the God of Israel with sincerity. Merely going through the motions or pretending to be devout without a genuine relationship with God is not enough. True devotion is marked by obedience, seeking God’s will, and living according to his commandments. Notice how this is laid out in Isaiah 65:
- Authenticity in Faith: Isaiah 65:13-14 contrasts the blessings of God’s faithful servants with the suffering of those who pretend: “Therefore this is what the Sovereign Lord says: ‘My servants will eat, but you will go hungry; my servants will drink, but you will go thirsty; my servants will rejoice, but you will be put to shame. My servants will sing out of the joy of their hearts, but you will cry out from anguish of heart and wail in brokenness of spirit.'”
- Consequences of Hypocrisy: Isaiah 65:11-12 warn of the consequences for those who turn away from God: “But as for you who forsake the Lord and forget my holy mountain, who spread a table for Fortune and fill bowls of mixed wine for Destiny, I will destine you for the sword, and all of you will fall in the slaughter; for I called but you did not answer, I spoke but you did not listen. You did evil in my sight and chose what displeases me.”
- Inclusivity and True Servitude: The passage emphasizes that true servants of God are those who obey his covenant, regardless of their background or status, as seen in Isaiah 56:6: “And foreigners who bind themselves to the Lord to minister to him, to love the name of the Lord, and to be his servants, all who keep the Sabbath without desecrating it and who hold fast to my covenant.”
These messages again underscore the importance of genuine faith and obedience to God, reminding us that outward appearances and rituals are not enough. What truly matters is our commitment to seeking and living our lives for the glory of God.
When we take a few steps backward and look at the overarching picture of what Isaiah has been writing about, the book of Isaiah stands as a monumental work. Isaiah provides us with profound theological insights and powerful poetic imagery. Spanning a wide range of themes and historical contexts, Isaiah addresses both judgment and hope, ultimately leading to a transformative message for God’s people. The overarching significance of Isaiah lies in its transition from themes of judgment to themes of hope and redemption. This shift is meticulously developed throughout the book, reflecting the changing circumstances of the people of Judah and their relationship with God.
Themes Within the Book of Isaiah
- Judgment and Repentance (Isaiah 1-39): In the early chapters, Isaiah emphasizes judgment as a response to the people’s sin and disobedience. God calls the people to repentance and warns them of the consequences of their actions. This section includes the famous call of Isaiah in chapter 6, where he is commissioned to deliver God’s message of judgment to a stubborn and unfaithful nation. Chapters 7-39 continue with the theme of judgment, highlighting the futility of relying on political alliances and human schemes instead of trusting in the God of Israel.
- Promise of Grace (Isaiah 40-48): The tone of the book begins to shift in chapters 40-48, where Isaiah presents a message of comfort and hope speaking of the Servant King Messiah. Here, God promises unmerited grace and deliverance to his people. The emphasis moves from the people’s failures to God’s unwavering commitment to redeem and restore them. This section contains some of the most powerful and uplifting passages in the Bible, assuring the people of God’s faithfulness and love.
- The Suffering Servant (Isaiah 49-55): These chapters continue the discussion on the Servant of the Lord, who will bear the sins of the people and bring about their redemption. The Servant’s sacrificial suffering and ultimate victory provide a profound understanding of God’s plan for salvation. This section culminates in the Servant’s offering for sin, which paves the way for the people’s reconciliation with God.
- Righteousness and Restoration (Isaiah 56-66): The final chapters of Isaiah focus on the restoration and transformation of God’s people. They emphasize the importance of living righteously and being a light to the nations (Note the Torah centric principle). God’s power and righteousness will be evident in the lives of his people, leading to a new era of peace and blessing.
The book of Isaiah, therefore, presents a comprehensive narrative of God’s dealings with his people, from judgment to hope, from sin to redemption, and from despair to restoration. It underscores that while judgment is a necessary response to sin, it is not the final word for those who respond to God’s call, trust in his promises, and accept the salvation offered through his Servant. The inclusion, Isaiah 65 also provides a description of the new heavens and the new earth according to Isaiah 65:17. This serves as a powerful and climactic conclusion to the overarching themes of the book. This vision of ultimate renewal and restoration fits into the paradigm of moving from judgment to hope. It symbolizes the fulfillment of God’s promises and the realization of his redemptive plan.
Isaiah 65:17 states: “See, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind.”
This verse encapsulates the culmination of the hope and transformation that the book of Isaiah has been building towards.
How the New Heaven and New Earth Fit into the Broader Paradigm:
- Promise of Renewal: Throughout Isaiah, God has been promising deliverance, grace, and restoration to his people. The vision of the new heavens and the new earth represents the ultimate fulfillment of these promises. It signifies a complete and radical transformation, where all the former sufferings, sins, and judgments are replaced with a new and perfect creation.
- Contrast with Judgment: The description of the new heavens and new earth stands in stark contrast to the earlier themes of judgment. While judgment was necessary due to the people’s disobedience, it is not the final word. Instead, God offers a vision of hope and renewal, demonstrating that his ultimate plan is one of redemption and restoration.
- Inclusivity of God’s Grace: The new creation is not limited to the descendants of Jacob or the people of Judah alone. It encompasses all who genuinely seek and follow God. This inclusivity is emphasized throughout Isaiah, particularly in Isaiah 56-66, where obedience to the covenant is highlighted as the defining characteristic of God’s true servants, regardless of their background.
- Transformation and Righteousness: The new heavens and new earth signify a complete transformation, where God’s righteousness is fully realized. This aligns with the call for the people to accept the sin offering of God’s Servant (Isaiah 49-55) and allow God’s power to produce righteousness in them (Isaiah. 56-66). The new creation embodies the fulfillment of this transformation.
In summary, the inclusion of the description of the new heavens and the new earth in Isaiah 65:17 serves as the pinnacle of the book’s message of hope and redemption. It reinforces the themes of deliverance, grace, and transformation, showing that while judgment is a part of the story, it is not the final word. Instead, God’s ultimate plan is one of renewal and restoration for all who genuinely seek and follow him. So, the question that remains for us today: “Am I genuinely seeking the God of Israel and His Messiah Yeshua?”
Masoretic Text (MSS) on Isaiah 65:13-25
Isaiah continues saying the following according to Isaiah 65:13-18.
ספר ישעיה פרק סה
יג לָכֵן כֹּה-אָמַר | אֲדֹנָי יְהֶוִֹה הִנֵּה עֲבָדַי | יֹאכֵלוּ וְאַתֶּם תִּרְעָבוּ הִנֵּה עֲבָדַי יִשְׁתּוּ וְאַתֶּם תִּצְמָאוּ הִנֵּה עֲבָדַי יִשְֹמָחוּ וְאַתֶּם תֵּבשׁוּ: יד הִנֵּה עֲבָדַי יָרֹנּוּ מִטּוּב לֵב וְאַתֶּם תִּצְעֲקוּ מִכְּאֵב לֵב וּמִשֵּׁבֶר רוּחַ תְּיֵלִילוּ: טו וְהִנַּחְתֶּם שִׁמְכֶם לִשְׁבוּעָה לִבְחִירַי וֶהֱמִיתְךָ אֲדֹנָי יְהֶוִֹה וְלַעֲבָדָיו יִקְרָא שֵׁם אַחֵר: טז אֲשֶׁר הַמִּתְבָּרֵךְ בָּאָרֶץ יִתְבָּרֵךְ בֵּאלֹהֵי אָמֵן וְהַנִּשְׁבָּע בָּאָרֶץ יִשָּׁבַע בֵּאלֹהֵי אָמֵן כִּי נִשְׁכְּחוּ הַצָּרוֹת הָרִאשֹׁנוֹת וְכִי נִסְתְּרוּ מֵעֵינָי: יז כִּי-הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל-לֵב: יח כִּי-אִם-שִֹישֹוּ וְגִילוּ עֲדֵי-עַד אֲשֶׁר אֲנִי בוֹרֵא כִּי הִנְנִי בוֹרֵא אֶת-יְרוּשָׁלַם גִּילָה וְעַמָּהּ מָשֹוֹשֹ:
Isaiah 65:13 states, “Therefore thus saith the Lord GOD, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: (לָכֵן כֹּה-אָמַר | אֲדֹנָי יְהֶוִֹה הִנֵּה עֲבָדַי | יֹאכֵלוּ וְאַתֶּם תִּרְעָבוּ הִנֵּה עֲבָדַי יִשְׁתּוּ וְאַתֶּם תִּצְמָאוּ הִנֵּה עֲבָדַי יִשְֹמָחוּ וְאַתֶּם תֵּבשׁוּ:)” Isaiah 65:14 “Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. (הִנֵּה עֲבָדַי יָרֹנּוּ מִטּוּב לֵב וְאַתֶּם תִּצְעֲקוּ מִכְּאֵב לֵב וּמִשֵּׁבֶר רוּחַ תְּיֵלִילוּ:)” Isaiah 65:15 “And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name: (וְהִנַּחְתֶּם שִׁמְכֶם לִשְׁבוּעָה לִבְחִירַי וֶהֱמִיתְךָ אֲדֹנָי יְהֶוִֹה וְלַעֲבָדָיו יִקְרָא שֵׁם אַחֵר:)” Isaiah 65:16 “That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes. (אֲשֶׁר הַמִּתְבָּרֵךְ בָּאָרֶץ יִתְבָּרֵךְ בֵּאלֹהֵי אָמֵן וְהַנִּשְׁבָּע בָּאָרֶץ יִשָּׁבַע בֵּאלֹהֵי אָמֵן כִּי נִשְׁכְּחוּ הַצָּרוֹת הָרִאשֹׁנוֹת וְכִי נִסְתְּרוּ מֵעֵינָי:)” Isaiah 65:17 “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. (כִּי-הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל-לֵב:)” Isaiah 65:18 “But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. (כִּי-אִם-שִֹישֹוּ וְגִילוּ עֲדֵי-עַד אֲשֶׁר אֲנִי בוֹרֵא כִּי הִנְנִי בוֹרֵא אֶת-יְרוּשָׁלַם גִּילָה וְעַמָּהּ מָשֹוֹשֹ:)”
Cross References for Isaiah 65:13-18: Ge 32:28; Ex 34:6; Nu 5:27; Dt 6:13; 28:37, 47; 29:19; 32:4, 43; Job 11:16; 18:12; 34:24; Ps 5:10–11; 22:26; 31:5; 63:11; 66:4; 72:17; 98:1–9; 102:7–8, 26; 109:28; Is 1:19; 3:1; 5:13; 8:21; 12:1–2; 13:6; 15:2; 19:18; 25:8–9; 26:4; 33:16; 35:10; 41:16–18, 22; 42:17; 43:18–19; 44:9, 11; 45:23; 48:1; 49:10; 51:3, 11, 16; 55:1; 60:5; 61:7, 10, 62:2; 65:8–9, 18–19, 22; 66:5, 14, 22; Je 3:16; 4:2; 9:22–26; 24:9; 25:18; 29:22; 31:7; Zep 1:5; 3:14–20; Zec 8:13; Mt 5:6; 8:12; Lk 6:25; 13:28; Ac 11:26; 1 Co 1:25–31; 2:9; 2 Co 1:20; 5:17; 11:1–6; Jas 4:9–17; 5:13; 2 Pe 3:8–13; 1 Jn 5:20; Re 2:17; 3:7, 14; 7:17; 21:1–6
The Hebrew text of Isaiah 65:13-19 is richly layered with parallelisms and antithetical contrast. We also note the significance of what is being said here in these verses. We see the repeated use of the term עֲבָדַי (my servants) contrasts sharply with the reproachful address to those who do not belong, underscoring a clear dichotomy between the blessed community and those marked for judgment. Phrases like יֹאכֵלוּ (they will eat) versus תִּרְעָבוּ (you will hunger) and יִשְׁתּוּ (they will drink) juxtaposed with תִּצְמָאוּ (you will thirst) serve not only to promise tangible provision and joy for God’s people but also to warn of the stark differences in outcomes. (Isaiah 65:13) We also note how the way this is written, we are to consider the deeper message, that a life aligned with God’s Word yields inner nourishment and fulfillment while a life estranged from those values leads to spiritual deprivation. God’s servants, identified by their faithfulness and obedience, receive promises of abundant provision, joy, and fulfillment. They are depicted as those who will יֹאכֵלוּ (eat) and יִשְׁתוּ (drink), enjoying the blessings and sustenance from God. On the other hand, those who have rejected God, choosing paths of disobedience and idolatry, are described as experiencing deprivation and suffering. They are the ones who will תִּרְעָבוּ (hunger) and תִּצְמָאוּ (thirst), representing the spiritual and physical consequences of their estrangement from God. This contrast serves as a stark warning of the inevitable outcomes of turning away from the Lord God and His righteous and holy ways. The differences in these outcomes are fundamentally rooted in one’s relationship with God. This dichotomy that is presented here not only reflects the immediate context of the people addressed in Isaiah but also offers a timeless principle, that our choices and faithfulness to God significantly influence our experiences and the quality of our lives. These truths encourage us to continue in faithfulness and caution us against forsaking the way of God that is given to us in the Scriptures. These scriptures speak to the fact that spiritual and physical nourishment and joy come from a deep, committed relationship with God, while the absence of such a relationship leads to a profound lack of these things.
Further nuances arise in the lexical choices that the Hebrew text brings to light. The contrast between מִטּוּב לֵב (from a good heart) and מִכְּאֵב לֵב (from a pain in the heart) points to an inner transformation that is both emotional and spiritual. (Isaiah 65:14) The very use of בוֹרֵא (create) in the declaration, כִּי-הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה (Behold, I create new heavens and a new earth), speaks of a radical reordering of existence where former troubles are forgotten, a promise that encourages believers to embrace a dynamic hope for renewal in their personal lives. Moreover, the phrase בֵּאלֹהֵי אָמֵן resonates with the Hebrew word אמן (Isaiah 65:16) a term that conveys both faithfulness and confirmation, reminding us that trust in God is not merely ritual but is deeply connected to an unwavering commitment that transforms daily living.
The implications of Isaiah 65:17-18 are profoundly transformative, offering a vision of radical renewal and divine restoration. These verses provide us with hope for the future state, that we know who ultimately wins, and we know on whose side we are, we are on the winning side! In Isaiah 65:17, the declaration, “For behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind,” presents a divine promise of a fresh start, free from the pain and sorrow of past transgressions and suffering. In addition to this, the idea of “the former things” not being remembered or coming to mind is not to be interpreted literally as a divine “wiping” of our brains. Instead, it signifies a profound transformation where the pain, suffering, and sins of the past no longer have any impact or significance in our new existence. In the context of the passage, the emphasis is on the completeness of God’s renewal and the profound joy and peace that come with it. The phrase “the former shall not be remembered, nor come into mind” is intended to convey the idea that the new creation will be so overwhelmingly fulfilling and joyful that the past will pale in comparison, to the point where it no longer occupies our thoughts. This transformative renewal suggests a psychological and spiritual shift rather than a literal erasure of memory. The imagery used in this declaration underscores the depth of the change that God promises, a new reality where the burdens of the past no longer weigh us down, allowing us to fully embrace and rejoice in the new creation. This interpretation aligns with other biblical passages that speak of renewal and transformation, such as Revelation 21:4, where God “will wipe away every tear” and “the former things have passed away.” It reflects the ultimate hope and promise of a future where God’s presence and peace are so profound that past sorrows and sins are overshadowed by the joy of the new creation. The Hebrew word בוֹרֵא (create) signifies an act of bringing something entirely new into existence, underscoring the profound nature of this transformation. The assurance that “the former shall not be remembered, nor come into mind” speaks to the complete obliteration of previous suffering and sin, a renewal that is so encompassing that it erases all painful memories. This divine act of creation invites believers to look forward with hope and joy, trusting in the promise of a new, harmonious existence.
Isaiah 65:18 further amplifies this promise, instructing the faithful to “be glad and rejoice forever in that which I create,” as God declares, “for behold, I create Jerusalem a rejoicing, and her people a joy.” The imperative to be glad and rejoice (שִֹישֹוּ וְגִילוּ) reflects the exuberant response expected from those who witness this divine renewal. The creation of Jerusalem as a source of joy and its people as a delight illustrates a community transformed by God’s grace and favor. The emphasis on these promises being for those who seek the God of Israel underscores the importance of faithfulness and devotion. The blessings of the new heavens and new earth, and the joy of the renewed Jerusalem, are reserved for those who remain committed to God’s covenant. This exclusivity highlights the necessity of aligning one’s life with divine purposes to partake in these promised blessings. The faithful are assured a future marked by divine presence and joy, while those who reject God are implicitly excluded from this transformative renewal.
Notice how the NT thought mirrors these themes of reversal and renewal. In 2 Corinthians 5:17, Paul affirms that anyone in Christ becomes a “new creation,” echoing the Isaiah motif of transformation where “the old has passed away.” Similarly, in Revelation 21:1–5, the vision of a new heaven and a new earth where previous sorrows are no more draws directly from Isaiah’s prophetic imagery, inviting believers to look forward to an eschatological reality marked by joy and unfailing divine provision. Yeshua’s own illustrations, such as the banquet imagery in Luke 14:15–24, reflect a similar antithetical vision where the inclusion of the humble stands in stark contrast to worldly exclusion. Together, these texts inspire a call to walk in God’s holy and righteous ways, to seek Him, His mercy and grace, and for turning from sin and turning inward for spiritual renewal and outward toward acts of faith and mercy towards others which is the earmark of those who know the God of Israel!
These passages from Isaiah are significant where one can see that the Hebrew language, with its precise terminology, poetic structure, and play on word meanings, does more for our understanding than recounting divine promises. It invites us to internalize these truths, encouraging a reorientation of our lives to be in line with the Lord. This rich scriptural interplay between language, promise, and personal transformation continues to resonate, offering both comfort and conviction that a relationship with God brings forth real, tangible changes in our hearts and lives. These passages collectively remind us that the hope of renewal and divine joy is inextricably linked to a faithful relationship with God. They offer a profound encouragement to remain steadfast in faith, with the assurance that such devotion will lead to a future filled with divine presence, joy, and peace.
Isaiah continues saying the following according to Isaiah 65:19-25.
ספר ישעיה פרק סה
יט וְגַלְתִּי בִירוּשָׁלַם וְשַֹשְֹתִּי בְעַמִּי וְלֹא-יִשָּׁמַע בָּהּ עוֹד קוֹל בְּכִי וְקוֹל זְעָקָה: כ לֹא-יִהְיֶה מִשָּׁם עוֹד עוּל יָמִים וְזָקֵן אֲשֶׁר לֹא-יְמַלֵּא אֶת-יָמָיו כִּי הַנַּעַר בֶּן-מֵאָה שָׁנָה יָמוּת וְהַחוֹטֶא בֶּן-מֵאָה שָׁנָה יְקֻלָּל: כא וּבָנוּ בָתִּים וְיָשָׁבוּ וְנָטְעוּ כְרָמִים וְאָכְלוּ פִּרְיָם: כב לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְּעוּ וְאַחֵר יֹאכֵל כִּי-כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵֹה יְדֵיהֶם יְבַלּוּ בְחִירָי: כג לֹא יִיגְעוּ לָרִיק וְלֹא יֵלְדוּ לַבֶּהָלָה כִּי זֶרַע בְּרוּכֵי יְהֹוָה הֵמָּה וְצֶאֱצָאֵיהֶם אִתָּם: כד וְהָיָה טֶרֶם-יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע: כה זְאֵב וְטָלֶה יִרְעוּ כְאֶחָד וְאַרְיֵה כַּבָּקָר יֹאכַל-תֶּבֶן וְנָחָשׁ עָפָר לַחְמוֹ לֹא-יָרֵעוּ וְלֹא-יַשְׁחִיתוּ בְּכָל-הַר קָדְשִׁי אָמַר יְהֹוָה:
Isaiah 65:19 states, “And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. (וְגַלְתִּי בִירוּשָׁלַם וְשַֹשְֹתִּי בְעַמִּי וְלֹא-יִשָּׁמַע בָּהּ עוֹד קוֹל בְּכִי וְקוֹל זְעָקָה:)” Isaiah 65:20 “There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed. (לֹא-יִהְיֶה מִשָּׁם עוֹד עוּל יָמִים וְזָקֵן אֲשֶׁר לֹא-יְמַלֵּא אֶת-יָמָיו כִּי הַנַּעַר בֶּן-מֵאָה שָׁנָה יָמוּת וְהַחוֹטֶא בֶּן-מֵאָה שָׁנָה יְקֻלָּל:)” Isaiah 65:21 “And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. (וּבָנוּ בָתִּים וְיָשָׁבוּ וְנָטְעוּ כְרָמִים וְאָכְלוּ פִּרְיָם:)” Isaiah 65:22 “They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. (לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְּעוּ וְאַחֵר יֹאכֵל כִּי-כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵֹה יְדֵיהֶם יְבַלּוּ בְחִירָי:)” Isaiah 65:23 “They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the LORD, and their offspring with them. (לֹא יִיגְעוּ לָרִיק וְלֹא יֵלְדוּ לַבֶּהָלָה כִּי זֶרַע בְּרוּכֵי יְהֹוָה הֵמָּה וְצֶאֱצָאֵיהֶם אִתָּם:)” Isaiah 65:24 “And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. (וְהָיָה טֶרֶם-יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע:)” Isaiah 65:25 “The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent’s meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD. (זְאֵב וְטָלֶה יִרְעוּ כְאֶחָד וְאַרְיֵה כַּבָּקָר יֹאכַל-תֶּבֶן וְנָחָשׁ עָפָר לַחְמוֹ לֹא-יָרֵעוּ וְלֹא-יַשְׁחִיתוּ בְּכָל-הַר קָדְשִׁי אָמַר יְהֹוָה:)”
Cross References for Isaiah 65:19-25: Ge 2:7–12; 3:7–11, 14; 5:1–32; 12:2; 15:15; Le 26:16; Dt 4:40; 28:3–12, 21–30, 32, 41; 30:9; Jos 24:13; 2 Ki 19:29; Job 5:23, 25–26; 8:6; 14:7; 34:24; 40:15; Ps 1:1–3; 21:4; 32:5; 34:12; 78:33; 90:17; 91:15–16; 92:12–14; 115:12–15; 128:2; Pr 3:2; Ec 8:12–13; 11:6; Is 2:4; 3:11; 11:6–9; 14:1; 22:14; 25:8; 27:13; 30:19, 23; 32:18; 35:10; 37:30; 44:3; 49:4; 51:11; 55:2, 6; 56:7; 58:9; 60:20; 61:4, 9; 62:4–5, 8–9; 65:9, 11, 15, 21; 66:10; Je 16:3–4; 17:11–18; 29:5, 28; 31:5, 17; 32:38–39, 41; Eze 28:26; 36:33, 36; 45:4; Da 9:20–23; 10:12; Ho 9:12; 11:11; Am 9:14; Mic 4:3; 7:17; Zep 1:13; Zec 8:4; 10:6; Wis 4:8–9, 16; Mt 6:8; Ac 2:39; 1 Co 15:58; Re 7:17; 21:1–6
The Hebrew text of Isaiah 65:19-25 contains various interesting features. One striking feature is the dynamic use of the verb וְגַלְתִּי (I will reveal or I will manifest) in Isaiah 65:19, which emphasizes a divine unveiling of a renewed Jerusalem. The descriptions provided include a call to a public, transformative celebration among God’s people, that the Lord God is going to transform their circumstances and this world at a future time. This promise extends into a complete reversal of sorrow, the cessation of קול בְּכִי (the sound of weeping) and קוֹל זְעָקָה (the cry of distress), suggesting that restoration comes not only in physical rebuilding but in the complete erasure of pain and despair.
In Isaiah 65:20-23, the Hebrew text contrasts the human condition in this world with the power of God to build up and sustain His people. For example, the juxtaposition of the נַעַר בֶּן-מֵאָה שָׁנָה (a youth whose life is one hundred years) with the fate of הַחוֹטֶא (the sinner) highlights the significance of the covenantal blessing. The language here goes beyond mere longevity; it infers that a life lived for the glory of God is marked by fulfillment and stability. This is emphasized by the imagery of building houses (וּבָנוּ בָתִּים) and planting vineyards (וְנָטְעוּ כְרָמִים), which symbolize security, fruitfulness, and prosperity. Even the term זֶרַע בְּרוּכֵי יְהֹוָה (the seed blessed of the LORD) in Isaiah 65:23 carries an enduring message where the blessedness is not accidental but divinely designated, leading to an unbroken line of generations who share in this promise.
The last verse in Isaiah 65 (verse 25), uses the words זְאֵב (wolf) and טָלֶה (lamb) and speaks of them dwell together in harmony. This is powerful imagery that illustrates the power of God to bring peace even in the animal kingdom. Here, the natural order as we know it is upended where the fierce becomes meek, and predators adopt the gentle habits of cattle, even to the point of eating תֶּבֶן (hay) rather than engaging in their customary carnivorous behavior. The Hebrew here is meticulous in its choice of words. Notice how it is not simply a poetic construction but a deliberate reimagining of the natural order that speaks to the desire for peace and reconciliation at every level of existence. This is synonymous to the way things were at the beginning of creation, prior to Adam and Even disobeying God’s command and bringing sin and the curse into this world. Note also the transformation of the serpent (נָחָשׁ), traditionally a symbol of deceit and danger, into a creature with a pacified role further reinforces the idea of an eschatological era where even deeply ingrained symbols of sin and discord are redeemed. These vivid images offer a vision of hope and renewal. In a world layered with conflict, division, and ecological imbalance, the promise that “before they call, I will answer” (טֶרֶם-יִקְרָאוּ וַאֲנִי אֶעֱנֶה) challenges us to trust in a restorative divine intervention, a personal and collective invitation to participate in a reality where reconciliation is not only possible but assured by the power of God. We note how in the Messiah Yeshua, we become brothers and sisters with those who also have placed their faith in Yeshua, in peace, and fellowship. We have this type of eschatological even in our lives today if we choose to live according to God’s word and walk in the footsteps of the Messiah!
We also note how Isaiah 65:25 closely connects to Isaiah 11, particularly verses 6-9, where a similar vision of harmonious coexistence among natural adversaries is presented, “The wolf shall dwell with the lamb… and the lion shall eat straw like the ox.” The thematic parallels are striking. Both passages use imagery of predators living peacefully with prey, the זְאֵב (wolf) and טָלֶה (lamb), אַרְיֵה (lion) and בָּקָר (ox/bullock), to depict a profound transformation of the natural and moral order under the power and sovereignty of God. This transformation reflects a reversal of the brokenness introduced by sin, pointing to an era of ultimate peace and restoration where the curse of enmity and destruction is lifted. One significant connection between these chapters is the mention of הר קדשי (My holy mountain) in both texts. In Isaiah 11:9, “They shall not hurt nor destroy in all My holy mountain” echoes directly into Isaiah 65:25. The recurrence of this phrase underscores God’s sovereign reign over a sanctified, redeemed creation, where His will establishes perfect harmony. This harmony extends to all creation, not just human relationships, reflecting a comprehensive renewal. The implications of these connections are profound. The language in both texts invites readers to view this peace as not merely an ideal but a future reality secured by the divine promise of God.
The connection to a messianic context becomes evident when considering Isaiah 11’s earlier verses, which introduce the shoot from the stump of Jesse (חֹטֶר מִגֶּזַע יִשָׁי), a clear reference to the coming Messiah. We note how this is how the peace that surpasses all understanding enters into the heart of men who believe and trust in the Servant King Messiah Yeshua! The Messiah is described as ruling with righteousness and bringing about the transformative peace depicted later in the chapter. (See Hebrews 1-4) Isaiah 65:25, as part of the broader eschatological vision, can also be understood as rooted in the Messiah’s reign. The peace described here aligns with the messianic role of establishing justice and restoring creation, as reflected in NT passages like Romans 8:19–21, which speaks of creation’s liberation under Christ.
Romans 8:19-21
8:19 For the anxious longing of the creation waits eagerly for the revealing of the sons of God. 8:20 For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope 8:21 that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. (NASB)
The peace described in Isaiah 65:25 aligns deeply with the messianic role of establishing justice and restoring creation as reflected in Romans 8:19–21. Romans 8:19–21 echoes this transformative vision by describing creation’s eager anticipation for liberation from its current state of futility and corruption. This longing reflects the same hope depicted in Isaiah, a world free from suffering, where creation itself is set free into the “freedom of the glory of the children of God.” The phrase “freedom of the glory” mirrors the state of peace and restoration found in Isaiah’s depiction. Both passages reveal a cosmic renewal that impacts every aspect of existence, humanity, nature, and relationships. The messianic role in this restoration is central to both texts. In Isaiah, the Messiah is the agent through whom peace is established, which is consistent with what the NT states concerning the Messiah Yeshua. In Isaiah 11, the “shoot from the stump of Jesse” is described as bringing righteousness and justice, transforming the natural order into one of harmony. This same figure fulfills the hope of Isaiah 65:25, ensuring that violence and destruction are no longer present. Romans 8 builds on this theme, linking the liberation of creation to the revealing of the “sons of God,” a reference to the followers of Christ who are transformed and glorified through His redemptive work. Christ’s role as Messiah not only redeems humanity but also initiates the liberation and restoration of all creation.
The implications are vast. This alignment between Isaiah and Romans reminds believers of the interconnectedness of salvation and creation. The peace envisioned is not merely an abstract ideal but a reality tied to the Messiah’s redemptive work, a work that begins with individuals and extends to the renewal of the entire cosmos. It emphasizes hope, not only for personal restoration but also for a world made new, encouraging followers of Christ to live as agents of peace and stewards of creation in anticipation of its ultimate liberation. This harmonious vision challenges us to embody the principles of the messianic kingdom which are justice, mercy, and reconciliation in our lives today.
There are notable NT parallels that echo the themes of Isaiah 65. Revelation 21:1–4 describes a new heaven and a new earth where sorrow, crying, and pain have passed away, which mirrors Isaiah’s promise of ending distress in Jerusalem. Likewise, Romans 8:18–22 speaks of all creation waiting in eager expectation for the liberation of the children of God, a cosmic renewal that reflects the transformation depicted by the peaceful coexistence of natural adversaries in Isaiah 65:25. Furthermore, the idea of God’s immediate and compassionate response is consistent with passages such as John 10:27, where Yeshua emphasizes the intimate relationship between the Good Shepherd and His sheep. These NT texts, while set in a different redemptive context, underscore the continuity in God’s message of ultimate restoration and peace that begins within the hearts of individuals and extends to the very fabric of creation.
Rabbinic Commentary on Isaiah 65:13-25
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 סה:יג-כה
יג בְכֵן כִּדְנַן אֲמַר יְיָ אֱלֹהִים הָא עַבְדֵי צַדִיקַיָא יֵכְלוּן וְאַתּוּן רַשִׁיעַיָא תִּכְפְּנוּן הָא עַבְדֵי צַדִיקַיָא יִשְׁתּוּן וְאַתּוּן רַשִׁיעַיָא תִּצְחוֹן הָא עַבְדֵי צַדִיקַיָא יֶחְדוֹן וְאַתּוּן רַשִׁיעַיָא תִּבְהֲתוּן: יד הָא עַבְדֵי צַדִיקַיָא יְשַׁבְּחוּן מִטוּב לֵב וְאַתּוּן תִּצַוְחוּן מִכְּאֵב לֵב וּמִתְּבַר רוּחַ תְּיַלְלוּן: טו וְתִשְׁבְּקוּן שׁוּמְכוֹן לְקַיָמָא לִבְחִירִי וִימִיתְכוֹן יְיָ אֱלֹהִים מוֹתָא תִנְיָנָא וּלְעַבְדוֹהִי צַדִיקַיָא יִקְרֵי שְׁמָא אוֹחֲרָנָא: טז דִמְבָרֵךְ בְּאַרְעָא יְבָרֵךְ בֶּאֱלָהָא קַיָמָא וְדִמְקַיֵם בְּאַרְעָא יְקַיֵם בֶּאֱלָהָא קַיָמָא אֲרֵי יִתְנַשְׁיָן עָקָתָא קַדְמְיָתָא וַאֲרֵי מְסַתְּרָן מִן קֳדָמַי: יז אֲרֵי הָא אֲנָא בְרָא שְׁמַיָא חַדְתִּין וְאַרְעָא חַדְתָּא וְלָא יְדַכְּרוּן קַדְמְיָתָא וְלָא יִתַּסְקוּן עַל לֵב: יח אֱלָהֵין יֶחְדוּן וִיבוּעוּן בַּעֲלַם עָלְמַיָא דַאֲנָא בָרֵי אֲרֵי הָא אֲנָא בָרֵי יַת יְרוּשְׁלֵם בִּיעָא וְעַמָהּ חָדֵי: יט וַאֲבוּעַ בִּירוּשְׁלֵם וְיֶחְדוּן בָהּ עַמִי וְלָא יִשְׁתְּמַע בָּהּ עוֹד קַל דְבָכָן וְקַל דִמְצַוְחִין: כ וְלָא יְהֵי מִתַּמָן עוֹד יָנִיק יוֹמִין וְסָבָא דְלָא יַשְׁלַם יַת יוֹמוֹהִי אֲרֵי דְחַיֵיב עוֹלֵים בַּר מְאָה שְׁנִין יְהֵי מָאֵית וּדְחָטֵי בַּר מְאָה שְׁנִין יִתְּרָךְ: כא וְיִבְנוֹן בָּתִּין וְיִתְבוּן וְיִצְבוּן כַּרְמִין וְיֵכְלוּן אִבְּהוֹן: כב לָא יִבְנוֹן וְאָחְרִין יָתְבוּן לָא יִצְבוּן וְאוֹחֲרָנִין יֵכְלוּן אֲרֵי כְיוֹמֵי אִילָן חַיַיָא יוֹמֵי עַמִי וְעוֹבֵד יְדֵיהוֹן יְבַלוּן בְּחִירָי: כג לָא יֶחְלוּן לְרֵיקָן וְלָא יִרְבּוּן לְמוֹתָא אֲרֵי זַרְעָא דְבָרְכֵיהּ יְיָ אִינוּן וּבְנֵי בְנֵיהוֹן עִמְהוֹן: כד וִיהֵי עַד לָא יִצְלוּן קֳדָמַי וַאֲנָא אֲקַבֵּל צְלוֹתְהוֹן עַד לָא יִבְעוֹן מִן קֳדָמַי אַעְבֵּיד בָּעוּתְהוֹן: כה דֵיבָא וְאִמְרָא יִרְעוּן כַּחֲדָא וְאַרְיָא כְּתוֹרָא יֵיכוּל תִבְנָא וְחִוְיָא עַפְרָא מְזוֹנֵיהּ לָא יִבְאֲשׁוּן וְלָא יְחַבְּלוּן בְּכָל טוּרָא דְקוּדְשִׁי אֲמַר יְיָ:
Targum Jonathan son of Uziel Isaiah 65:13-25
65:13 Therefore thus saith the Lord God, Behold, my righteous servants shall eat, but ye, O wicked, shall be hungry: behold, my righteous servants shall drink, but ye, O wicked, shall be thirsty: behold, my righteous servants shall rejoice, but ye, O wicked, shall be ashamed: 65:14 Behold, my righteous servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and ye shall howl for vexation of spirit. 65:15 And ye shall leave your name for a curse to my chosen: for the Lord God shall slay you with the second death, and call His righteous servants by another name: 65:16 That he who blesseth in the earth shall bless by the God of the covenant, and he that sweareth in the earth shall swear by the God of the covenant; because, the former troubles shall be forgotten, and because they shall be hidden from before me. 65:17 For, behold, I create new heavens and a new earth: and the former shall not be remembered, neither shall they come into mind. 65:18 But be ye glad and rejoice in the world of worlds, which I create; for behold, I create Jerusalem a rejoicing, and her people a joy. 65:19 And I will rejoice in Jerusalem, and my people shall be glad in her: and the voice of weeping shall be no more heard in her, nor the voice of those that cry. 65:20 There shall be no more thence a suckling of days, or an old man that shall not accomplish his days, for even the child that sinneth shall die an hundred years old; but he that is a sinner being an hundred years old shall be thrust out. 65:21 And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. 65:22 They shall not build, and others inhabit; they shall not plant, and others eat: for as the days of the tree of life are the days of my people, and mine elect shall wear out the work of their hands. 65:23 They shall not labour in vain, neither shall they rear up children for death, for they shall be the seed which the Lord has blessed, and the children of their children with them. 65:24 And it shall come to pass, before they shall pray before me, that I will hear their prayer; and before they supplicate before me, I will grant their request. 65:25 The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and as for the serpent, dust shall be its food. They shall not hurt nor destroy in all my holy mountain, saith the Lord. (TgJ)
| ספר ישעיה פרק סה יג לָכֵן כֹּה-אָמַר | אֲדֹנָי יְהֶוִֹה הִנֵּה עֲבָדַי | יֹאכֵלוּ וְאַתֶּם תִּרְעָבוּ הִנֵּה עֲבָדַי יִשְׁתּוּ וְאַתֶּם תִּצְמָאוּ הִנֵּה עֲבָדַי יִשְֹמָחוּ וְאַתֶּם תֵּבשׁוּ: יד הִנֵּה עֲבָדַי יָרֹנּוּ מִטּוּב לֵב וְאַתֶּם תִּצְעֲקוּ מִכְּאֵב לֵב וּמִשֵּׁבֶר רוּחַ תְּיֵלִילוּ: טו וְהִנַּחְתֶּם שִׁמְכֶם לִשְׁבוּעָה לִבְחִירַי וֶהֱמִיתְךָ אֲדֹנָי יְהֶוִֹה וְלַעֲבָדָיו יִקְרָא שֵׁם אַחֵר: טז אֲשֶׁר הַמִּתְבָּרֵךְ בָּאָרֶץ יִתְבָּרֵךְ בֵּאלֹהֵי אָמֵן וְהַנִּשְׁבָּע בָּאָרֶץ יִשָּׁבַע בֵּאלֹהֵי אָמֵן כִּי נִשְׁכְּחוּ הַצָּרוֹת הָרִאשֹׁנוֹת וְכִי נִסְתְּרוּ מֵעֵינָי: יז כִּי-הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל-לֵב: יח כִּי-אִם-שִֹישֹוּ וְגִילוּ עֲדֵי-עַד אֲשֶׁר אֲנִי בוֹרֵא כִּי הִנְנִי בוֹרֵא אֶת-יְרוּשָׁלַם גִּילָה וְעַמָּהּ מָשֹוֹשֹ: | לוגוס יג בְכֵין כִדנָן אְמַר יוי אְלֹהִים הָא עַבדַי צַדִיקַיָא יֵיכְלוּן וְאַתוּן רַשִיעַיָא תִכפְנוּן הָא עַבדַי צַדִיקַיָא יִשתֹון וְאַתוּן רַשִיעַיָא תִצהֹון הָא עַבדַי צַדִיקַיָא יִחדֹון וְאַתוּן רַשִיעַיָא תִיבַהתוּן׃ יד הָא עַבדַי צַדִיקַיָא יְשַבְחוּן מִטוּב לֵב וְאַתוּן תַצוְחוּן מִכְאֵב לֵב וּמִתְבָר רוּחַ תְיֵילְלוּן טו וְתִשבְקוּן שוּמְכֹון לְקַיָימָא לִבחִירַי וִימִיתְכֹון יוי אְלֹהִים מֹותָא תִניָנָא וּלעַבדֹוהִי צַדִיקַיָא יִתקְרֵי שְמָא אוּחרָנָא׃ טז דִמבָרֵיך בְאַרעָא יְבָרֵיך בֵאלָהָא קְיָימָא וְדִמקַיֵים בְאַרעָא יְקַיֵים בֵאלָהָא קְיָימָא אְרֵי יִתנַשָין עָקָתָא קַדמַיָתָא וַאְרֵי מְסֻתְרָן מִן קֳדָמָי׃ יז אְרֵי הָאְנָא בָרֵי שְמַיָא חֲדַתִין וְאַרעָא חֲדַתָא וְלָא יִדַכרָן קַדמַיָתָא וְלָא יִתַסְקָן עַל לֵב׃ יח אְלָהֵין יִחדֹון וִיבוּעוּן בְעָלַם עָלְמַיָא דַאְנָא בָרֵי אְרֵי הָאְנָא בָרֵי יָת יְרוּשלַם בְיָעָא וְעַמַה חָדֵי׃ | ספריה יג בְכֵן כִּדְנַן אֲמַר יְיָ אֱלֹהִים הָא עַבְדֵי צַדִיקַיָא יֵכְלוּן וְאַתּוּן רַשִׁיעַיָא תִּכְפְּנוּן הָא עַבְדֵי צַדִיקַיָא יִשְׁתּוּן וְאַתּוּן רַשִׁיעַיָא תִּצְחוֹן הָא עַבְדֵי צַדִיקַיָא יֶחְדוֹן וְאַתּוּן רַשִׁיעַיָא תִּבְהֲתוּן: יד הָא עַבְדֵי צַדִיקַיָא יְשַׁבְּחוּן מִטוּב לֵב וְאַתּוּן תִּצַוְחוּן מִכְּאֵב לֵב וּמִתְּבַר רוּחַ תְּיַלְלוּן: טו וְתִשְׁבְּקוּן שׁוּמְכוֹן לְקַיָמָא לִבְחִירִי וִימִיתְכוֹן יְיָ אֱלֹהִים מוֹתָא תִנְיָנָא וּלְעַבְדוֹהִי צַדִיקַיָא יִקְרֵי שְׁמָא אוֹחֲרָנָא: טז דִמְבָרֵךְ בְּאַרְעָא יְבָרֵךְ בֶּאֱלָהָא קַיָמָא וְדִמְקַיֵם בְּאַרְעָא יְקַיֵם בֶּאֱלָהָא קַיָמָא אֲרֵי יִתְנַשְׁיָן עָקָתָא קַדְמְיָתָא וַאֲרֵי מְסַתְּרָן מִן קֳדָמַי: יז אֲרֵי הָא אֲנָא בְרָא שְׁמַיָא חַדְתִּין וְאַרְעָא חַדְתָּא וְלָא יְדַכְּרוּן קַדְמְיָתָא וְלָא יִתַּסְקוּן עַל לֵב: יח אֱלָהֵין יֶחְדוּן וִיבוּעוּן בַּעֲלַם עָלְמַיָא דַאֲנָא בָרֵי אֲרֵי הָא אֲנָא בָרֵי יַת יְרוּשְׁלֵם בִּיעָא וְעַמָהּ חָדֵי: |
Isaiah continues saying the following according to the TgJ on ISaiah 65:13-18 saying, יג בְכֵן כִּדְנַן אֲמַר יְיָ אֱלֹהִים הָא עַבְדֵי צַדִיקַיָא יֵכְלוּן וְאַתּוּן רַשִׁיעַיָא תִּכְפְּנוּן הָא עַבְדֵי צַדִיקַיָא יִשְׁתּוּן וְאַתּוּן רַשִׁיעַיָא תִּצְחוֹן הָא עַבְדֵי צַדִיקַיָא יֶחְדוֹן וְאַתּוּן רַשִׁיעַיָא תִּבְהֲתוּן: 65:13 Therefore thus saith the Lord God, Behold, my righteous servants shall eat, but ye, O wicked, shall be hungry: behold, my righteous servants shall drink, but ye, O wicked, shall be thirsty: behold, my righteous servants shall rejoice, but ye, O wicked, shall be ashamed: יד הָא עַבְדֵי צַדִיקַיָא יְשַׁבְּחוּן מִטוּב לֵב וְאַתּוּן תִּצַוְחוּן מִכְּאֵב לֵב וּמִתְּבַר רוּחַ תְּיַלְלוּן: 65:14 Behold, my righteous servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and ye shall howl for vexation of spirit. טו וְתִשְׁבְּקוּן שׁוּמְכוֹן לְקַיָמָא לִבְחִירִי וִימִיתְכוֹן יְיָ אֱלֹהִים מוֹתָא תִנְיָנָא וּלְעַבְדוֹהִי צַדִיקַיָא יִקְרֵי שְׁמָא אוֹחֲרָנָא: 65:15 And ye shall leave your name for a curse to my chosen: for the Lord God shall slay you with the second death, and call His righteous servants by another name: טז דִמְבָרֵךְ בְּאַרְעָא יְבָרֵךְ בֶּאֱלָהָא קַיָמָא וְדִמְקַיֵם בְּאַרְעָא יְקַיֵם בֶּאֱלָהָא קַיָמָא אֲרֵי יִתְנַשְׁיָן עָקָתָא קַדְמְיָתָא וַאֲרֵי מְסַתְּרָן מִן קֳדָמַי: 65:16 That he who blesseth in the earth shall bless by the God of the covenant, and he that sweareth in the earth shall swear by the God of the covenant; because, the former troubles shall be forgotten, and because they shall be hidden from before me. יז אֲרֵי הָא אֲנָא בְרָא שְׁמַיָא חַדְתִּין וְאַרְעָא חַדְתָּא וְלָא יְדַכְּרוּן קַדְמְיָתָא וְלָא יִתַּסְקוּן עַל לֵב: 65:17 For, behold, I create new heavens and a new earth: and the former shall not be remembered, neither shall they come into mind. יח אֱלָהֵין יֶחְדוּן וִיבוּעוּן בַּעֲלַם עָלְמַיָא דַאֲנָא בָרֵי אֲרֵי הָא אֲנָא בָרֵי יַת יְרוּשְׁלֵם בִּיעָא וְעַמָהּ חָדֵי: 65:18 But be ye glad and rejoice in the world of worlds, which I create; for behold, I create Jerusalem a rejoicing, and her people a joy. (TgJ) The Targum Jonathan’s Aramaic rendition of Isaiah 65:13–18 deepens in some respects our understanding of the text. For example, the Targum employs terms such as עַבְדֵי צַדִיקַיָא (my righteous servants) juxtaposed with רַשִׁיעַיָא (my wicked ones), and it repeatedly contrasts their destinies using vivid verbs like יִכְלוּן (they shall inherit or be able), תִּכְפְּנוּן (they shall be humbled or confounded), יִשְׁתּוּן (they shall drink in delight), and תִּצְחוֹן (they shall cry out in pain) that results in a translation that states, “Therefore thus saith the Lord God, Behold, my righteous servants shall eat, but ye, O wicked, shall be hungry: behold, my righteous servants shall drink, but ye, O wicked, shall be thirsty: behold, my righteous servants shall rejoice, but ye, O wicked, shall be ashamed.” This deliberate contrast enhances the Hebrew vision by explicitly depicting the outcomes for each group. The Aramaic does not merely repeat the Hebrew poetry but interprets it, emphasizing that the righteous, who are marked by integrity and wholehearted devotion, will enjoy true blessing and fellowship, while the wicked will experience inner dismay. Further, the Targum’s rendering of the promise of renewal, שְׁמַיָא חַדְתִּין (new heavens) and אַרְעָא חַדְתָּא (a new earth), accompanies a reassurance that the past sorrows and memories (קַדְמְיָתָא) will no longer burden the heart. This emphasis on erasing old wounds and inaugurating an entirely new beginning offers believers hope and a robust model of personal renewal. Isaiah 65:17 presents God’s future plan where past sorrows are forgotten and no longer burden the heart. This speaks to healing and the promise of a fresh start. We note how this concept is deeply needed for anyone longing for redemption from the trials of life. The depiction of Jerusalem as a place of joy and its people as a source of delight (Isaiah 65:18) shifts the focus from despair to a hopeful vision of community thriving under divine blessing. In addition to these things, Isaiah 65:19-25 vividly illustrates the transformation of human relationships, the natural world, and even mortality itself. The removal of weeping and distress, the establishment of harmony among once-hostile creatures (like the wolf and lamb), and the promise of longevity and fruitful labor all point to a world that is corrected from sin under God’s reign. This vision invites believers to trust in God’s ultimate justice and care, inspiring hope for a world free from suffering and conflict.
The practical application of these verses lies in their invitation to embrace this hope and live in anticipation of God’s renewal. They encourage us to align our lives with God’s purposes, which means that we live according to God’s word in anticipation of these things. We seek peace and seek to build communities that reflect the harmony and joy described in Isaiah’s vision. These themes suggests that this will be the ultimate outcome of who we are as God’s people in the olam haba. Therefore, as God’s people we are to live in this manner and become servants of God who can influence others in peace, mercy, righteousness, and holiness.
There are also NT parallels that echo this eschatological hope and moral division. For instance, 2 Peter 3:13 speaks of “new heavens and a new earth, where righteousness dwells,” a promise that mirrors the Targum’s vision of transformation. Similarly, Revelation 21:1-4 portrays a consummated new creation where God dwells with His people, and pain, sorrow, and death are no more, a theme that resonates with the removal of קַדְמְיָתָא (old afflictions) found in the Aramaic text. Moreover, the stark differentiation between the fates of the righteous and the wicked, highlighted by the Targum with terms like צַדִיקַיָא (righteousness) versus רַשִׁיעַיָא (wickedness), reflects NT passages such as Romans 2:6-8, where it is made clear that God “will render to each one according to his works,” a theme that continues to drive the call for integrity and sincere devotion in our own lives.
Thus, by employing Aramaic words like עַבְדֵי צַדִיקַיָא, רַשִׁיעַיָא, חַדְתִּין, and קַדְמְיָתָא, Targum Jonathan enriches the text with a clear, dynamic contrast between blessing and affliction. This not only illuminates the original prophetic vision but also encourages believers today to pursue a life of genuine righteousness in anticipation of the ultimate renewal promised both in Isaiah and in the New Testament (see 2 Peter 3:13 and Revelation 21:1-4).
| ספר ישעיה פרק סה יט וְגַלְתִּי בִירוּשָׁלַם וְשַֹשְֹתִּי בְעַמִּי וְלֹא-יִשָּׁמַע בָּהּ עוֹד קוֹל בְּכִי וְקוֹל זְעָקָה: כ לֹא-יִהְיֶה מִשָּׁם עוֹד עוּל יָמִים וְזָקֵן אֲשֶׁר לֹא-יְמַלֵּא אֶת-יָמָיו כִּי הַנַּעַר בֶּן-מֵאָה שָׁנָה יָמוּת וְהַחוֹטֶא בֶּן-מֵאָה שָׁנָה יְקֻלָּל: כא וּבָנוּ בָתִּים וְיָשָׁבוּ וְנָטְעוּ כְרָמִים וְאָכְלוּ פִּרְיָם: כב לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְּעוּ וְאַחֵר יֹאכֵל כִּי-כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵֹה יְדֵיהֶם יְבַלּוּ בְחִירָי: כג לֹא יִיגְעוּ לָרִיק וְלֹא יֵלְדוּ לַבֶּהָלָה כִּי זֶרַע בְּרוּכֵי יְהֹוָה הֵמָּה וְצֶאֱצָאֵיהֶם אִתָּם: כד וְהָיָה טֶרֶם-יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע: כה זְאֵב וְטָלֶה יִרְעוּ כְאֶחָד וְאַרְיֵה כַּבָּקָר יֹאכַל-תֶּבֶן וְנָחָשׁ עָפָר לַחְמוֹ לֹא-יָרֵעוּ וְלֹא-יַשְׁחִיתוּ בְּכָל-הַר קָדְשִׁי אָמַר יְהֹוָה: | לוגוס יט וַאְבוּעַ בִירוּשלַם וְיִחדֹון בַה עַמִי וְלָא יִשתְמַע בַה עֹוד קָל דְבָכַן וְקָל דְמַצוְחִין׃ כ לָא יְהֵי מִיתַמָן עֹוד יָנִיק יֹומִין וְסָבָא דְלָא יַשלֵים יָת יֹומֹוהִי אְרֵי דְחָאֵיב עֹולֵים בַר מְאָה שְנִין יְהֵי מָאִית וּדחָטֵי בַר מְאָה שְנִין יִתָרַך׃ כא וְיִבנֹון בָתִין וְיִתְבוּן וְיִצְבוּן כַרמִין וְיֵיכְלוּן אִבְהֹון׃ כב לָא יִבנֹון וְאָחרָנִין יִתְבוּן לָא יִצבוּן וְאָחרָנִין יֵיכְלוּן אְרֵי כְיֹומֵי אִילָן חַיַיָא יֹומֵי עַמִי וְעֹובָד יְדֵיהֹון יְבַלֹון בְחִירָי׃ כג לָא יַהלֹון לְרֵיקָנוּ וְלָא יְרַבֹון לְמֹותָא אְרֵי זַרעָא דְבָרְכֵיה יוי אִנוּן וּבנֵי בְנֵיהֹון עִמְהֹון׃ כד וִיהֵי עַד לָא יְצַלֹון קֳדָמַי אְקַבֵיל צְלֹותְהֹון וְעַד לָא יִבעֹון מִן קֳדָמַי אַעְבֵיד בָעוּתְהֹון׃ כה דֵיבָא וְאִימְרָא יִרעֹון כַחדָא וְאַריָא כְתֹורָא יֵיכֹול תִבנָא וְחִויָא עַפרָא מְזֹונֵיה לָא יַבאְשוּן וְלָא יְחַבְלוּן בְכָל טוּרָא דְקוּדשִי אְמַר יוי׃ | ספריה יט וַאֲבוּעַ בִּירוּשְׁלֵם וְיֶחְדוּן בָהּ עַמִי וְלָא יִשְׁתְּמַע בָּהּ עוֹד קַל דְבָכָן וְקַל דִמְצַוְחִין: כ וְלָא יְהֵי מִתַּמָן עוֹד יָנִיק יוֹמִין וְסָבָא דְלָא יַשְׁלַם יַת יוֹמוֹהִי אֲרֵי דְחַיֵיב עוֹלֵים בַּר מְאָה שְׁנִין יְהֵי מָאֵית וּדְחָטֵי בַּר מְאָה שְׁנִין יִתְּרָךְ: כא וְיִבְנוֹן בָּתִּין וְיִתְבוּן וְיִצְבוּן כַּרְמִין וְיֵכְלוּן אִבְּהוֹן: כב לָא יִבְנוֹן וְאָחְרִין יָתְבוּן לָא יִצְבוּן וְאוֹחֲרָנִין יֵכְלוּן אֲרֵי כְיוֹמֵי אִילָן חַיַיָא יוֹמֵי עַמִי וְעוֹבֵד יְדֵיהוֹן יְבַלוּן בְּחִירָי: כג לָא יֶחְלוּן לְרֵיקָן וְלָא יִרְבּוּן לְמוֹתָא אֲרֵי זַרְעָא דְבָרְכֵיהּ יְיָ אִינוּן וּבְנֵי בְנֵיהוֹן עִמְהוֹן: כד וִיהֵי עַד לָא יִצְלוּן קֳדָמַי וַאֲנָא אֲקַבֵּל צְלוֹתְהוֹן עַד לָא יִבְעוֹן מִן קֳדָמַי אַעְבֵּיד בָּעוּתְהוֹן: כה דֵיבָא וְאִמְרָא יִרְעוּן כַּחֲדָא וְאַרְיָא כְּתוֹרָא יֵיכוּל תִבְנָא וְחִוְיָא עַפְרָא מְזוֹנֵיהּ לָא יִבְאֲשׁוּן וְלָא יְחַבְּלוּן בְּכָל טוּרָא דְקוּדְשִׁי אֲמַר יְיָ: |
Isaiah continues saying the following according to the TgJ on Isaiah 65:19-25, יט וַאֲבוּעַ בִּירוּשְׁלֵם וְיֶחְדוּן בָהּ עַמִי וְלָא יִשְׁתְּמַע בָּהּ עוֹד קַל דְבָכָן וְקַל דִמְצַוְחִין: 65:19 And I will rejoice in Jerusalem, and my people shall be glad in her: and the voice of weeping shall be no more heard in her, nor the voice of those that cry. כ וְלָא יְהֵי מִתַּמָן עוֹד יָנִיק יוֹמִין וְסָבָא דְלָא יַשְׁלַם יַת יוֹמוֹהִי אֲרֵי דְחַיֵיב עוֹלֵים בַּר מְאָה שְׁנִין יְהֵי מָאֵית וּדְחָטֵי בַּר מְאָה שְׁנִין יִתְּרָךְ: 65:20 There shall be no more thence a suckling of days, or an old man that shall not accomplish his days, for even the child that sinneth shall die an hundred years old; but he that is a sinner being an hundred years old shall be thrust out. כא וְיִבְנוֹן בָּתִּין וְיִתְבוּן וְיִצְבוּן כַּרְמִין וְיֵכְלוּן אִבְּהוֹן: 65:21 And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. כב לָא יִבְנוֹן וְאָחְרִין יָתְבוּן לָא יִצְבוּן וְאוֹחֲרָנִין יֵכְלוּן אֲרֵי כְיוֹמֵי אִילָן חַיַיָא יוֹמֵי עַמִי וְעוֹבֵד יְדֵיהוֹן יְבַלוּן בְּחִירָי: 65:22 They shall not build, and others inhabit; they shall not plant, and others eat: for as the days of the tree of life are the days of my people, and mine elect shall wear out the work of their hands. כג לָא יֶחְלוּן לְרֵיקָן וְלָא יִרְבּוּן לְמוֹתָא אֲרֵי זַרְעָא דְבָרְכֵיהּ יְיָ אִינוּן וּבְנֵי בְנֵיהוֹן עִמְהוֹן: 65:23 They shall not labour in vain, neither shall they rear up children for death, for they shall be the seed which the Lord has blessed, and the children of their children with them. כד וִיהֵי עַד לָא יִצְלוּן קֳדָמַי וַאֲנָא אֲקַבֵּל צְלוֹתְהוֹן עַד לָא יִבְעוֹן מִן קֳדָמַי אַעְבֵּיד בָּעוּתְהוֹן: 65:24 And it shall come to pass, before they shall pray before me, that I will hear their prayer; and before they supplicate before me, I will grant their request. כה דֵיבָא וְאִמְרָא יִרְעוּן כַּחֲדָא וְאַרְיָא כְּתוֹרָא יֵיכוּל תִבְנָא וְחִוְיָא עַפְרָא מְזוֹנֵיהּ לָא יִבְאֲשׁוּן וְלָא יְחַבְּלוּן בְּכָל טוּרָא דְקוּדְשִׁי אֲמַר יְיָ:65:25 The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and as for the serpent, dust shall be its food. They shall not hurt nor destroy in all my holy mountain, saith the Lord. (TgJ) The Targum Jonathan’s rendition of Isaiah 65:19-25 offers nuanced differences from the Hebrew text that enrich our understanding of these promises of hope and renewal. In the Targum on Isaiah 65:19, the expressions קַל דְבָכָן (voice of weeping) and קַל דִמְצַוְחִין (voice crying out) are used to describe the abolished sounds of weeping and crying. The word קַל (voice or sound) intensifies the promise by suggesting that even the faintest murmur of sorrow will be entirely absent, reinforcing the image of total restoration. Furthermore, the Targum makes explicit contrasts between the destinies of עַבְדֵי צַדִיקַיָא (my righteous servants) and רַשִׁיעַיָא (my wicked ones), thus underscoring a transformative reordering of life where righteousness is rewarded and wickedness finds its due consequence. This clear division supports a vision in which the faithful not only enjoy practical blessings, such as building houses, planting vineyards, and living long, fulfilled lives—but also experience a complete erasure of past sorrow, as suggested by the promise that “the days of my people” will be as enduring as those of a living tree.
In Isaiah 65:25, the Targum speaks of דֵיבָא וְאִמְרָא (word and declaration) that even the wolf and the lamb shall feed together and that the lion, described as כְּתוֹרָא (like the bull), will adopt a radically new way of life, subsisting on what once was unthinkable for a carnivore, this imagery vividly portrays the radical change in nature under a restored creation. Such language implies that divine instruction has the power to reorder even the most entrenched natural behaviors, offering a picture of cosmic harmony that expands into the moral realm.
These themes resonate strongly with New Testament teachings. For example, in Romans 8:19-21, Paul speaks of all creation eagerly waiting for the revealing of the sons of God, a liberation from its present state of futility and corruption into the freedom of the glory of God’s children. Similarly, Revelation 21:1-4 envisions a new heaven and a new earth where pain, sorrow, and death are no more, mirroring the transformation described in Isaiah and expanded in the Targum. Peter also speaks of this in 2 Peter 3:13 of hope with its promise of a new creation where righteousness dwells. These NT texts affirm that the renewal promised in Isaiah is both cosmic and deeply personal, inviting believers to a life marked by the same transformative peace and justice that the Aramaic terms עַבְדֵי צַדִיקַיָא and כְּתוֹרָא evoke.
The Targum’s vocabulary and contrasts call us to examine our own lives. They urge us to lay aside any form of inner and outer discord, be it sorrow, malice, or hypocrisy, in order to embrace God’s transforming promise. God’s transforming promise, as expressed throughout the Hebrew Scriptures, including in passages like what we find in Isaiah 65, finds its ultimate fulfillment in Yeshua the Messiah. This fulfillment is seen in how the Messiah (Yeshua) brings redemption, renewal, and restoration, aligning with the prophetic visions of a world made right under divine reign. Yeshua fulfills God’s promise of renewed creation through His life, death, and resurrection. In Isaiah 65, the vision of new heavens, a new earth, and a transformed Jerusalem prefigures the universal renewal and transformation which are echoed through Yeshua’s redemptive work. As Paul writes in 2 Corinthians 5:17, “If anyone is in Christ, he is a new creation; the old has passed away; behold, the new has come.” This transformation begins with the individual believer and extends outward, reflecting the kingdom of peace and harmony described by Isaiah. Moreover, Yeshua’s resurrection becomes the firstfruits of the new creation (1 Corinthians 15:20), assuring His followers of the ultimate renewal of all things.
The peace and justice foretold by Isaiah also manifest in Yeshua’s mission. Isaiah 65:25, with its vision of wolves and lambs coexisting in harmony, symbolizes the comprehensive peace of God’s kingdom, is a peace that Yeshua inaugurated. In His teachings, Yeshua declares, “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9). Through His death on the cross, He reconciled humanity to God and to one another, abolishing hostility (Ephesians 2:14-16). Yeshua exemplifies the justice of God’s kingdom, embodying the righteous servant prophesied in Isaiah 53. In addition to this, the intimacy with God that Isaiah envisioned, where God hears prayers even before they are spoken (Isaiah 65:24), inds fulfillment in Yeshua as the mediator between God and humanity. Through Him, believers have direct access to the Father (John 14:6, Hebrews 4:16). This relational closeness echoes the promise that God’s people will experience joy and communion with Him in His renewed creation.
Finally, Yeshua fulfills God’s transforming promise through His role as the Messiah who inaugurates the age of renewal. Just as Isaiah’s prophecies point to the Messianic kingdom, the NT repeatedly identifies Yeshua as the One who ushers in this divine reality. He declares in Revelation 21:5, “Behold, I am making all things new.” His reign will culminate in the complete fulfillment of Isaiah’s vision, where death, sorrow, and suffering are abolished, and harmony pervades all creation. In summary, God’s transforming promise, vividly described in Isaiah, finds its realization in Yeshua the Messiah. His redemptive work, His embodiment of peace and justice, and His role as the inaugurator of the new creation bring God’s promises to life for each of us today! This fulfillment offers hope to believers, assuring them of the restoration of all things and inviting them to live as participants in the transformative kingdom of God. Just as the natural order will be renewed, so too are we invited to cultivate lives of authentic righteousness and unity, reflecting the coming kingdom where every tear is wiped away. This vision challenges and comforts us, offering a future of hope that begins with how we live today.
