God’s Word Sent Forth and Personified in ישעיהו נה:ז-יג / Isaiah 55:7-13

Introduction to Isaiah 55:7-13

In Isaiah 55:7-13 we read about the power of God to send forth His Word to complete a powerful work. (Isaiah 55:11) In the Hebrew Bible, the Word of God is a powerful aspect of God’s creative process, the Scriptures say that in the beginning God spoke all of creation into existence. As a result of this, the Aramaic Targum uses the concept of the personification of the “Word” of God in a particular way. In Hebrew the “Word” is written דבר (davar) whereas in Aramaic it is written “Memra” (מֵימְרָא). This aspect of God’s Word is particularly significant in the Targumim, the Aramaic translations and interpretations of the Hebrew Bible. The term is used to express the active and dynamic aspect of God’s communication and intervention in the world. According to the Targumim, the Memra represents God’s will, purpose, and creative power. It is seen as a bridge between God and this world, manifesting God’s presence and action. In Genesis, the creation narrative emphasizes the power of God’s word—He speaks, and creation unfolds. This idea is central to understanding God’s authority and involvement in the beginning and even today.

The concept of the Word of God lays the groundwork for later theological developments in Jewish and Christian thought. It underscores the idea that God’s words are not just speech but active forces that shape and reshape reality. The Memra is a profound reminder of the intimate relationship between the Creator and His creation. When we study and read the Targum translations of the Hebrew bible, we begin to see the framework for how the Word of God represents these things and represents God Himself. For example, the Memrah (Word) of God in many instances in the Scriptures is synonymous with God such as when the covenant is made between Abraham and the Memrah in Genesis 15-17. Note that in the Hebrew bible we read that the covenant is made between Abraham and God. From the Aramaic language, we learn that the Memrah (Word) of God has all of the attributes of the Lord God Almighty, and this is illustrated by the way in which the Targum is translated according to Genesis 3:8.

ספר בראשית פרק ג ח   וַיִּשְׁמְעוּ אֶת-קוֹל יְהוָֹה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָֹה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן:

תרגום אונקלוס ספר בראשית פרק ג ח וּשְׁמָעוּ יַת קַל מֵימְרָא דַייָ אֱלֹהִים דִּמְהַלֵּךְ בְּגִנְתָא לִמְנַח יוֹמָא וְאִטַמַר אָדָם וְאִתְּתֵיהּ מִן קֳדָם יְיָ אֱלֹהִים בְּגוֹ אִילַן גִּנְתָא:

Genesis 3:8  
3:8 They heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. (NASB)

Note here how the Hebrew bible (left) and Targum Onkelos (right) are positioned side by side so we can see how the Targum translates Genesis 3:8. Notice how according to the Targum, the Word (מֵימְרָא) of God is who was walking in the garden following Adam and Eve’s sin in disobedience eating from the tree of the knowledge of good and evil. Note that the Hebrew bible says וַיִּשְׁמְעוּ אֶת-קוֹל יְהוָֹה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן (and they heard the sound of the Lord God walking in the garden) and in the Targum וּשְׁמָעוּ יַת קַל מֵימְרָא דַייָ אֱלֹהִים דִּמְהַלֵּךְ בְּגִנְתָא (and they heard the sound of the word of the Lord God walking in the garden). According to the Targum it was the Word of God that was walking in the garden. The Memrah (Word) of God represents the presence of the Lord God Almighty. The Targum translation reveals to us a tradition that was passed down concerning the interpretation of the Word of the living God. This actually provides insights to what John wrote in his gospel according to John 1:1-14. The Word spoken of in John 1:1-14 both refer to the divine activity and presence of God in the world, particularly in relation to the incarnation of Yeshua the Messiah. These passages underscore the powerful and transformative impact of God’s word on humanity and creation. In the Targum, Memra is a transliteration of the Hebrew text for “word” or “speech.” The Memra refers to the active presence of God in the world, which again emphasizes the dynamic and active role of God’s word in creating, guiding, and transforming the world. In John 1:1-14, the “Word” (Greek: Logos) is said to have existed with God. Notice how John states concerning the Messiah of God that the Logos of God became flesh and dwelt among us (John 1:14). The author of the Gospel of John uses the concept of the Logos to reveal the divine nature, power, and purpose of Yeshua the Messiah. This passage highlights the incarnation of the Word of God, the Word’s role in creation, and the transformative impact of the Word’s presence among humanity. As we read through Isaiah, particularly Isaiah 55:11 adds context speaking of the power and effectiveness of God’s word. Isaiah says according to Isaiah 55:11 “So shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.” This verse emphasizes the unstoppable and fulfilling nature of the Word of God which aligns with the concepts of Memra according to the Aramaic Targum and the Logos of God according to John 1:1-14. The connection between these passages lies in their shared emphasis on the active, transformative, and powerful nature of God’s word. Isaiah 55:11 further reinforces the unstoppable and fulfilling nature of God’s word. Note how John 1:1-14 speaks of the Logos (Word) becoming flesh and dwelling among us. This passage emphasizes that Yeshua is the divine Word incarnate, fully embodying God’s presence on Earth. Notice how when we take these things into perspective, the remainder of the NT claims about Yeshua begin to make a lot of sense! The Word of God is the manifestation of God (see Hebrews 1:1-10) and bridges the gap between man and God, and emphasizes the closeness and involvement of God with the world. The Word of God is who reveals God’s nature (John 14:9) and brings salvation to humanity. These things convey the idea that God is fully revealed in and through him. (Colossians 2:9) Notice that in both instances, the Targum usage of the Memra and John’s use of the Logos reveal that the Word of God is on a divine mission to accomplish God’s will. (see John 4:34, 5:30, 6:38, 7:16, and 8:29) Notice how the connections that are made in the NT text speak to the Messiah Yeshua in terms of His mission in  creation, revelation, and redemption, which aligns with the promise in Isaiah that God’s Word will prosper and succeed. The Memra in the Targum and the Logos in John 1:1-14 together highlight the active, efficacious presence of God’s Word in the world. Isaiah 55:11 reinforces this by affirming the unfailing accomplishment of God’s Word. The divine Word, whether seen through the Tanakh or the NT text, assures believers of God’s committed, purposeful, and transformative engagement with humanity, culminating in the life and mission of Yeshua, the Word made flesh. These connections deepen our understanding of God’s ongoing work and His intimate involvement in the world through His Word. These passages again highlight the central role of God’s Word which emphasizes the importance of paying attention to and obeying God’s word, as it has the power to bring about salvation and transformation by the power of the Living God! 

Masoretic Text (MSS) on Isaiah 55:7-13

Isaiah continues saying the following according to Isaiah 55:7-9.

ספר ישעיה פרק נה
ז   יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל-יְהֹוָה וִירַחֲמֵהוּ וְאֶל-אֱלֹהֵינוּ כִּי-יַרְבֶּה לִסְלוֹחַ: ח   כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְלֹא דַרְכֵיכֶם דְּרָכָי נְאֻם יְהֹוָה: ט   כִּי-גָבְהוּ שָׁמַיִם מֵאָרֶץ כֵּן גָּבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבֹתַי מִמַּחְשְׁבֹתֵיכֶם: 

Isaiah 55:7 states, “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. (יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל-יְהֹוָה וִירַחֲמֵהוּ וְאֶל-אֱלֹהֵינוּ כִּי-יַרְבֶּה לִסְלוֹחַ:)” Isaiah 55:8 “For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. (כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְלֹא דַרְכֵיכֶם דְּרָכָי נְאֻם יְהֹוָה:)” Isaiah 55:9 “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. (כִּי-גָבְהוּ שָׁמַיִם מֵאָרֶץ כֵּן גָּבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבֹתַי מִמַּחְשְׁבֹתֵיכֶם:)” 

Cross References on Isaiah 55:7-9: Nu 23:19; Dt 32:1–4; 1 Sa 7:3; 2 Sa 7:19; 2 Ch 6:21; 7:14; 30:9; Job 11:8; Ps 33:10; 40:5; 92:5; 103:1–22; 130:4, 7; Is 1:16, 18–19; 14:1; 31:6; 32:7; 40:2, 13–14; 43:25; 44:22; 53:6; 54:8, 10; 58:6; 59:7; 65:2; 66:18; Je 3:12; 26:3; Eze 18:27–32; 33:11–17; Mic 4:12; Zec 8:17; Ro 11:33; Php 2:5; 4:8

These verses from Isaiah 55:7-9 have several interesting features, for example in Isaiah 55:7 we read יַעֲזֹב רָשָׁע דַּרְכּוֹ (Let the wicked forsake his way) where the word יַעֲזֹב means “to leave” or “forsake,” רָשָׁע means “wicked,” and דַּרְכּוֹ means “his way.” This term refers to someone who is wicked or sinful. In the context of these verses, it suggests that even a wicked person can repent and return to God. The word דַּרְכּוֹ means “his way” or “his path,” and indicates that a person’s way of life or behavior patterns can change, that we must seek God and His holy and righteous ways in order for change to occur. The next phrase reinforces this concept, וְאִישׁ אָוֶן מַחְשְׁבֹתָיו (And the unrighteous man his thoughts) where אִישׁ אָוֶן means “unrighteous man” (literally, “man of iniquity”) and מַחְשְׁבֹתָיו means “his thoughts.” We note how this passage from Isaiah 55:7 emphasizes the transformative power of repentance and God’s boundless mercy. This call urges individuals to abandon their sinful behaviors and harmful ways of thinking. It’s a directive to make a conscious decision to change one’s path and mindset. We note how God responds to the unrighteous man saying, וְיָשֹׁב אֶל-יְהֹוָה וִירַחֲמֵהוּ (Let him return to the LORD, and He will have mercy on him), there is a promise here which is profound. The implications are that returning to God with a sincere heart guarantees divine mercy and forgiveness. God’s willingness to forgive is described as abundant, indicating there is no limit to His grace and compassion. Remember that it is never too late for repentance, to turn away from wrongdoing. The opportunity for forgiveness is always available. God’s Mercy and forgiveness are exemplified in the Messiah, and these things are overflowing to those who believe. This is a promise, and so we have assurance of these things in our lives in the Messiah of God, that can bring peace and hope to anyone seeking a fresh start. Notice how God is a God of fresh starts! We note the obvious parallels in the NT text, such as Luke 15:7 “I tell you that in the same way, there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.” This echoes the joy and importance of repentance. Acts 3:19 “Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord.” And, 1 John 1:9 “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” This verse aligns with the promise of abundant pardon in Isaiah. There is a continuity of this message throughout the scriptures which underscores the enduring importance of repentance and the ever-present mercy of God. 

Note how Isaiah 55:8 emphasizes how God’s ways are not our ways, and so we can trust in the Lord and in His ways as Isaiah states, כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם (For My thoughts are not your thoughts). Note how Isaiah places in opposition, מַחְשְׁבוֹתַי (My thoughts) are not מַחְשְׁבוֹתֵיכֶם (your thoughts) and וְלֹא דַרְכֵיכֶם דְּרָכַי (Nor are your ways My ways) with דַרְכֵיכֶם (your ways), This underscores the vast difference between human understanding and God’s wisdom. This verse invites us to recognize the extreme differences in thought and actions between us and God, and because of this we should trust in God’s wisdom and guidance, especially when circumstances are confusing or difficult. We are encouraged to be humble, recognizing that our understanding is limited compared to God’s infinite perspective. These verses Isaiah 55:7-8 highlight the fact that we are called to align our actions and thoughts with God’s word, and so we are to daily be in the word of God seeking His guidance and trusting in His plan for our lives. We note how  Isaiah 55:9 goes even further to describe these differences saying, “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” (כִּי-גָבְהוּ שָׁמַיִם מֵאָרֶץ כֵּן גָּבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבֹתַי מִמַּחְשְׁבֹתֵיכֶם:) Again, these verses here emphasize the need for repentance and turning back to God and His ways. 

There are parallels in the NT text, examples can be taken from Matthew 3:2 where John the Baptist calls for repentance, saying, “Repent, for the kingdom of heaven is at hand.” Remember the prodigal son according to Luke 15:18 where the son realizes his sin and says, “I will arise and go to my father, and will say to him, ‘Father, I have sinned against heaven and before you.'” In the book of Acts, Peter speaks of repentance according to Acts 3:19 saying, “Repent therefore, and turn back, that your sins may be blotted out.” John writes in his epistle saying, 1 John 1:9 “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” Yeshua also pointed out in Luke 15:7 “I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.” These NT passages, like the Isaiah, emphasize the importance of repentance, forgiveness, and returning to God, showing the continuity of these themes throughout the Bible.

Isaiah goes on saying the following according to Isaiah 55:10-13.

ספר ישעיה פרק נה
י   כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן-הַשָּׁמַיִם וְשָׁמָּה לֹא יָשׁוּב כִּי אִם-הִרְוָה אֶת-הָאָרֶץ וְהוֹלִידָהּ וְהִצְמִיחָהּ וְנָתַן זֶרַע לַזֹּרֵעַ וְלֶחֶם לָאֹכֵל: יא   כֵּן יִהְיֶה דְבָרִי אֲשֶׁר יֵצֵא מִפִּי לֹא-יָשׁוּב אֵלַי רֵיקָם כִּי אִם-עָשָֹה אֶת-אֲשֶׁר חָפַצְתִּי וְהִצְלִיחַ אֲשֶׁר שְׁלַחְתִּיו: יב   כִּי-בְשִֹמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל-עֲצֵי הַשָּׂדֶה יִמְחֲאוּ-כָף: יג   תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ  ְתַחַת [וְתַחַת] הַסִּרְפָּד יַעֲלֶה הֲדַס וְהָיָה לַיהֹוָה לְשֵׁם לְאוֹת עוֹלָם לֹא יִכָּרֵת:       

Isaiah 55:10 states, “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: (כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן-הַשָּׁמַיִם וְשָׁמָּה לֹא יָשׁוּב כִּי אִם-הִרְוָה אֶת-הָאָרֶץ וְהוֹלִידָהּ וְהִצְמִיחָהּ וְנָתַן זֶרַע לַזֹּרֵעַ וְלֶחֶם לָאֹכֵל:)” Isaiah 55:11 “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. (כֵּן יִהְיֶה דְבָרִי אֲשֶׁר יֵצֵא מִפִּי לֹא-יָשׁוּב אֵלַי רֵיקָם כִּי אִם-עָשָֹה אֶת-אֲשֶׁר חָפַצְתִּי וְהִצְלִיחַ אֲשֶׁר שְׁלַחְתִּיו:)” Isaiah 55:12 “For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. (כִּי-בְשִֹמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל-עֲצֵי הַשָּׂדֶה יִמְחֲאוּ-כָף:)” Isaiah 55:13 “Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off. (תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ  ְתַחַת [וְתַחַת] הַסִּרְפָּד יַעֲלֶה הֲדַס וְהָיָה לַיהֹוָה לְשֵׁם לְאוֹת עוֹלָם לֹא יִכָּרֵת:)” 

Cross References on Isaiah 55:10-13: Ge 47:23; Le 25:19; Nu 33:55; Dt 32:1–4; 1 Ch 16:33; Job 14:9; 29:22–23; Ps 65:12–13; 67:6; 96:12–13; 98:4, 8; 102:12; 105:43; 148:8–9; Pr 19:21; Is 5:6; 7:19, 24; 19:20; 30:23; 32:13; 35:1–2, 10; 40:8; 41:19–20; 42:11; 44:23, 26; 45:8, 23; 46:9–11; 48:20–21; 49:13; 51:11; 52:9, 12; 53:10; 54:9–10, 13; 56:5; 59:21; 60:13; 63:12–14; Je 13:11; 29:11; 32:20; 33:9; Eze 12:25; 21:2, Mic 2:6; 5:7; 7:4; Mt 5:18; 13:8; 24:35; Jn 1:1; 2 Co 9:10; Heb 4:12

The verses from Isaiah 55:10-13 contain several interesting features, for example, in Isaiah 55:10 we read, כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן-הַשָּׁמַיִם (As the rain and the snow come down from heaven). Notice the use of the word “come down” (יֵרֵד) emphasizes the idea of God’s provision and blessing coming from the heavens to the earth. It suggests a divine blessing that is essential for life and growth. The sentence continues saying, וְנָתַן זֶרַע לַזֹּרֵעַ וְלֶחֶם לָאֹכֵל (and providing seed to the sower and bread to the eater), the idea of the rains falling for the זֶרַע לַזֹּרֵעַ (seed to grow) and לֶחֶם לָאֹכֵל (food to eat) exemplify this concept of God’s provision both for planting for our future sustenance and for our immediate needs. 

One of the most significant verses in the book of Isaiah is stated here according to Isaiah 55:11. The verse states, כֵּן יִהְיֶה דְבָרִי אֲשֶׁר יֵצֵא מִפִּי לֹא-יָשׁוּב אֵלַי רֵיקָם (So is my word that goes out from my mouth: It will not return to me empty). We note here God says, דְבָרִי (my word) speaking of His word being a divine agent, that His word carries power and authority, and he speaks of the certainty of the fulfillment of the word that is sent forth לֹא-יָשׁוּב אֵלַי רֵיקָם (it will not return to me void). This means that God’s word accomplishes its intended purpose without fail. What is suggested here is God’s ability to send His word forth to do things. It also suggests that God’s words are powerful and purposeful, and they will always fulfill the intention for which they were intended. We note how this verse compliments what John wrote according to John 1:1-14.

John 1:1–14  
1:1 In the beginning was the Word, and the Word was with God, and the Word was God. 1:2 He was in the beginning with God. 1:3 All things came into being through Him, and apart from Him nothing came into being that has come into being. 1:4 In Him was life, and the life was the Light of men. 1:5 The Light shines in the darkness, and the darkness did not comprehend it. 1:6 There came a man sent from God, whose name was John. 1:7 He came as a witness, to testify about the Light, so that all might believe through him. 1:8 He was not the Light, but he came to testify about the Light. 1:9 There was the true Light which, coming into the world, enlightens every man. 1:10 He was in the world, and the world was made through Him, and the world did not know Him. 1:11 He came to His own, and those who were His own did not receive Him. 1:12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 1:13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. 1:14 And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. (NASB)

We note how God states that He sends forth His word according to Isaiah 55:11. In John, the “Word” (Logos) is described as being with God and being God from the beginning. The concept here is that the Word of God proceeds from the Father in heaven. And so, as the divine agent, has the authority and power of God as it goes forth to accomplish what God purposes for the Word to do. In John, specifically John 1:14 emphasizes that the Word went forth and became flesh in the person of Jesus Christ, bringing life and light to humanity. The key connection is as Isaiah 55:11 speaks of God’s word not returning void and fulfilling its purpose, John 1:1-14 speaks of the ultimate fulfillment of God’s word in the incarnation of Yeshua as the living Word of God. According to the NT text, Yeshua is the Word made flesh and embodies the fulfillment of God’s promises and purposes. His life, teachings, and actions demonstrate the living, active power of God’s word which are substantiated in the deeds and works that he did, healing, forgiving, and raising up from the dead, etc. Together, these passages highlight the concept that God’s word is not only powerful but also involved in achieving redemption and revealing divine truth. Note how the NT text is consistent with the book of Isaiah. These things emphasize how God’s Word is reliable and faithful, indicating that it can be trusted to achieve its intended results. This again leads us to understand how Yeshua is also reliable and trustworthy, and faithful to us as being the one who is from the Father in heaven. 

Isaiah goes on saying according to Isaiah 55:12, בְשִֹמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן (You will go out in joy and be led forth in peace). This verse continues the message of hope and fulfillment found in the previous verses. The Hebrew words in these verses paint a vivid picture of transformation and renewal. In verse 12, the words שִׂמְחָה (joy) and שָׁלוֹם (shalom) highlight the emotional and spiritual fulfillment that God’s word brings. The use of שָּׂדֶה (field) and עֵץ (tree) in verse 13 emphasize the physical manifestation of God’s promises in creation. The physical manifestation of God’s promises is a recurring theme in scripture, demonstrating the tangible impact of His word in the natural world. For instance, in Genesis 9:13-17, God sets a rainbow in the sky as a physical sign of His covenant with Noah, promising that He would never again flood the earth. Similarly, in Exodus 3:2-3, the burning bush serves as a powerful, visible sign of God’s presence and His promise to deliver the Israelites from slavery in Egypt. Another example is found in Numbers 17:8, where Aaron’s rod budded, produced blossoms, and yielded almonds, signifying God’s chosen priesthood and His promise of fruitful leadership. We note how these are biblical examples in the past of how God manifested his promises. Modern examples that we can see are the physical manifestation of God’s promises today, for example, the rainbow continues to be a sign of the covenant of God and His faithfulness. These instances highlight how God’s promises often manifest in creation, providing believers with concrete signs of His faithfulness and the fulfillment of His word. Isaiah goes on saying, “and instead of the brier shall come up the myrtle tree” where the transformation from סִרְפַּד (brier) to בְּרוֹשׁ (cypress) or הֲדוּר (myrtle) signifies the complete renewal and redemption that God’s word accomplishes, a complete transformation to a different species. This is the kind of drastic change in our lives that we should see too, from our previous life to the one that God has planned for us according to His word. These verses connect to the previous ones by showing that God’s word not only fulfills its purpose but also brings about profound, joyful, and peaceful transformation in both the spiritual and physical realms. The most significant conclusion of these verses is of God’s preexistent purpose and the certainty of its accomplishment form the foundation of the biblical doctrine of special revelation. Through His word, God reveals His plans and purposes within human history, promising that they will be fulfilled. This idea is profoundly highlighted by Yeshua the Messiah being identified as the Word in John 1:1, serving as the ultimate revelation and means of achieving God’s good purposes, including forgiveness, redemption, and the assurance of His blessings. Essentially, it’s about the transformative power and reliability of God’s word to accomplish His divine will for humanity. Note that this is how these things work, what the outcome is of by believing in the Messiah of God according to the NT text. 

Rabbinic Commentary on Isaiah 55:7-13

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 נה:ז-יג
ז      יִשבֹוק רַשִיעָא אֹורחֵיה דְרִשעָא וּגבַר אַנָס עַשתֹונֹוהִי וִיתוּב לְפֻלחָנָא דַיוי וִירַחֵים עְלֹוהִי וּלדַחלְתָא דַאְלָהַנָא אְרֵי מַסגֵי לְסַלָחָא׃ ח      אְרֵי לָא כְמַחשְבָתַי מַחשְבָתְכֹון וְלָא אֹורחָתְכֹון תָקְנָן כְאֹורחָת טוּבִי אְמַר יוי׃ ט      אְרֵי כְמָא דְרָמִין שְמַיָא מִן אַרעָא כֵין תָקְנָן אֹורחָת טוּבִי מֵאֹורחָתְכֹון וּמַחשְבָתַי יִתַקְנָן מִמַחשְבָתְכֹון׃ י     אְרֵי כְמָא דְנָחֵית מִטרָא וְתַלגָא מִן שְמַיָא וּלתַמָן לָא אִפשָר לֵיה דִיתוּב אְלָהֵין מְרַוֵי יָת אַרעָא וּמרַבֵי לַה וּמֹועֵילַה וְיָהֵיב בַר זַרעָא ‭>‬כְמִיסַת‭‬‭<‬ לְזָרַע וְלַחמָא כְמִסַת לְאָכֵיל׃ יא     כֵין הָוֵי פִתגָם טוּבִי דְנָפֵיק מִן קֳדָמַי לָא אִפשָר דִיתוּב לִקדָמַי רֵיקָן אְלָהֵין עָבֵיד יָת דִרעֵינָא וּמַצלַח לְדִשלַחנָא לֵיה׃ יב     אְרֵי בְחַדוָא תִיפְקוּן מִבֵינֵי עַמְמַיָא וּבִשלָמָא תִתֹובְלוּן לַאֲרַעכֹון טוּרַיָא וְרָמָתָא יְבוּעוּן קֳדָמֵיכֹון תֻשבְחָא וְכָל אִילָנֵי חַקלָא יְשַעֲנוּן בְעַנפְהֹון יג     חְלָף רַשִיעַיָא יִתקַיְימוּן צַדִיקַיָא וּחלָף חַייָבַיָא יִתקַיְימוּן דָחְלֵי חִטאָה וִיהֵי קֳדָם יוי לְאָת לְשוּם עָלַם דְלָא יִפסוּק׃

Targum Jonathan son of Uziel Isaiah 55:7-13
55:7 Let the wicked forsake his way of wickedness, and the man of violence his thoughts, and let him return to the worship of the Lord, and He will have mercy upon him; and unto the fear of our God, for He will abundantly pardon. 55:8 For your thoughts are not as my thoughts, and your ways are not right, as the ways of my goodness, saith the Lord. 55:9 For as the heavens are higher than the earth, thus are my ways better than your ways, and my thoughts better than your thoughts. 55:10 For as the rain cometh down, and the snow from heaven, and it is impossible that it should return thither, but watereth the earth, and maketh it to sprout, and to be fruitful, that it may give sufficient grain of seed to the sower, and food sufficient to the eater: 55:11 Thus shall be the word of my kindness, which proceeds from my presence, it is not possible that it shall return to my presence void, but it shall accomplish that which I please, and shall prosper in the thing whereto I sent it. 55:12 For ye shall go out with joy from among the nations, and with peace ye shall be carried to your land: the mountains and the hills shall rejoice before you with praise, and all the trees of the field shall clap with their branches. 55:13 Instead of the wicked the righteous shall rise up, and instead of sinners shall rise up those that fear sin: and it shall be before the Lord for a name, for an everlasting sign, that shall not cease. (TgJ)

ספר ישעיה פרק נה ז   יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל-יְהֹוָה וִירַחֲמֵהוּ וְאֶל-אֱלֹהֵינוּ כִּי-יַרְבֶּה לִסְלוֹחַ: ח   כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְלֹא דַרְכֵיכֶם דְּרָכָי נְאֻם יְהֹוָה: ט   כִּי-גָבְהוּ שָׁמַיִם מֵאָרֶץ כֵּן גָּבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבֹתַי מִמַּחְשְׁבֹתֵיכֶם:

לוגוס ז      יִשבֹוק רַשִיעָא אֹורחֵיה דְרִשעָא וּגבַר אַנָס עַשתֹונֹוהִי וִיתוּב לְפֻלחָנָא דַיוי וִירַחֵים עְלֹוהִי וּלדַחלְתָא דַאְלָהַנָא אְרֵי מַסגֵי לְסַלָחָא׃ ח      אְרֵי לָא כְמַחשְבָתַי מַחשְבָתְכֹון וְלָא אֹורחָתְכֹון תָקְנָן כְאֹורחָת טוּבִי אְמַר יוי׃ ט      אְרֵי כְמָא דְרָמִין שְמַיָא מִן אַרעָא כֵין תָקְנָן אֹורחָת טוּבִי מֵאֹורחָתְכֹון וּמַחשְבָתַי יִתַקְנָן מִמַחשְבָתְכֹון׃

ספריה ז      יִשבֹוק רַשִיעָא אֹורחֵיה דְרִשעָא וּגבַר אַנָס עַשתֹונֹוהִי וִיתוּב לְפֻלחָנָא דַיוי וִירַחֵים עְלֹוהִי וּלדַחלְתָא דַאְלָהַנָא אְרֵי מַסגֵי לְסַלָחָא׃ ח      אְרֵי לָא כְמַחשְבָתַי מַחשְבָתְכֹון וְלָא אֹורחָתְכֹון תָקְנָן כְאֹורחָת טוּבִי אְמַר יוי׃ ט      אְרֵי כְמָא דְרָמִין שְמַיָא מִן אַרעָא כֵין תָקְנָן אֹורחָת טוּבִי מֵאֹורחָתְכֹון וּמַחשְבָתַי יִתַקְנָן מִמַחשְבָתְכֹון׃

Isaiah opens saying the following according to the TgJ on Isaiah 55:7-9, ז      יִשבֹוק רַשִיעָא אֹורחֵיה דְרִשעָא וּגבַר אַנָס עַשתֹונֹוהִי וִיתוּב לְפֻלחָנָא דַיוי וִירַחֵים עְלֹוהִי וּלדַחלְתָא דַאְלָהַנָא אְרֵי מַסגֵי לְסַלָחָא׃ 55:7 Let the wicked forsake his way of wickedness, and the man of violence his thoughts, and let him return to the worship of the Lord, and He will have mercy upon him; and unto the fear of our God, for He will abundantly pardon. ח      אְרֵי לָא כְמַחשְבָתַי מַחשְבָתְכֹון וְלָא אֹורחָתְכֹון תָקְנָן כְאֹורחָת טוּבִי אְמַר יוי׃ 55:8 For your thoughts are not as my thoughts, and your ways are not right, as the ways of my goodness, saith the Lord. ט      אְרֵי כְמָא דְרָמִין שְמַיָא מִן אַרעָא כֵין תָקְנָן אֹורחָת טוּבִי מֵאֹורחָתְכֹון וּמַחשְבָתַי יִתַקְנָן מִמַחשְבָתְכֹון׃ 55:9 For as the heavens are higher than the earth, thus are my ways better than your ways, and my thoughts better than your thoughts. (TgJ) There are some interesting nuances when comparing Targum Jonathan’s Aramaic rendering of Isaiah 55:7-9 to the Hebrew Bible text. These differences can influence our interpretation and application of these verses.

Aramaic Text (Targum Jonathan) Comparison

Aramaic: יִשבֹוק רַשִיעָא אֹורחֵיה דְרִשעָא (“Let the wicked forsake his way”): The Aramaic here emphasizes the abandonment of the wicked path, using “יִשבֹוק” (yishvok), meaning “to leave” or “forsake”.
Hebrew: יַעֲזֹב רָשָע דַּרְכּוֹ (“Let the wicked forsake his way”): Similar to the Aramaic text, it calls for a turning away from wickedness.

Aramaic: וִיתוּב לְפֻלחָנָא דַיוי (“let him return unto the worship of the Lord”): This phrase highlights not just a return to the Lord, but specifically to His worship, emphasizing a restoration of proper religious practice.
Hebrew: יָשׁוּב אֶל־יְהוָה (“let him return to the LORD”): This emphasizes a return to a relationship with God, similar to the Targum’s focus on worship.

Aramaic: לָא כְמַחשְבָתַי מַחשְבָתְכֹון (“For My thoughts are not your thoughts”): The Aramaic underscores the distinction between human and divine thinking, similar to the Hebrew text.
Hebrew: כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם (“For My thoughts are not your thoughts”): Both texts highlight the vast difference between human and divine thoughts.

Aramaic: מַחשְבָתְכֹון תָקְנָן כְאֹורחָת טוּבִי (“your ways are not ordered as My ways”): This phrase from the Aramaic text stresses the divine order and goodness of God’s ways compared to human ways.
Hebrew: וְלֹא דַּרְכֵיכֶם דְּרָכָי (“nor are your ways My ways”): Again, both emphasize the superiority and distinction of God’s ways.

The Targum’s focus on the worship of God (לְפֻלחָנָא דַיוי) and the orderliness and goodness of God’s ways (תָקְנָן כְאֹורחָת טוּבִי) emphasize the importance of proper worship and recognizing the inherent goodness and order in following God’s commands. In Isaiah 55:8-9, the Targum adds more emphasis on God’s ways being higher than human ways, and human thoughts being unlike God’s thoughts. The Aramaic text uses words like מַחֲשַׁבְתַּי (thoughts) and אֹורחָא (ways), which can lead to a deeper reflection on the differences between divine and human perspectives. 

There are also some parallels in the NT text, for example, in Matthew 5:23-24 in the Sermon on the Mount, Yeshua emphasizes the importance of reconciling with one’s brother before offering a sacrifice to God, paralleling the theme of forgiveness and reconciliation in Isaiah 55:7. Yeshua also said according to Luke 15:7 “I tell you that in the same way, there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.” This verse echoes Isaiah 55:7’s call to forsake wicked ways and return to God, highlighting the joy in heaven over repentance. Paul writes in Romans 12:14 saying, “Bless those who persecute you; bless and do not curse.” This verse echoes the idea of showing kindness and compassion to one’s enemies, as mentioned in Isaiah 54:9. Paul also said in Romans 11:33 “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” This also aligns with Isaiah 55:8-9, emphasizing the vast difference between God’s wisdom and human understanding. Peter instructs believers to not repay evil for evil in 1 Peter 3:9, he says, “bless, for to this you were called, that you may obtain a blessing.” This verse aligns with the theme of forgiveness and turning away from evil in Isaiah 55:7. We note how the differences between the Aramaic Targum Jonathan and the Hebrew Bible in Isaiah 55:7-9 can lead to a deeper understanding and interpretation of these verses. The emphasis on forgiveness, reconciliation, and the contrast between divine and human ways can provide valuable insights for our lives. We also note how the NT parallels reinforce the themes present in Isaiah 55:7-9, offering further guidance for living according to these principles.

We note what Maimonides (Rambam) writes about these verses in His Mishneh Torah.

Mishneh Torah, Repentance 2:2
וּמַה הִיא הַתְּשׁוּבָה. הוּא שֶׁיַּעֲזֹב הַחוֹטֵא חֶטְאוֹ וִיסִירוֹ מִמַּחֲשַׁבְתּוֹ וְיִגְמֹר בְּלִבּוֹ שֶׁלֹּא יַעֲשֵׂהוּ עוֹד שֶׁנֶּאֱמַר (ישעיה נה ז) “יַעֲזֹב רָשָׁע דַּרְכּוֹ” וְגוֹ’. וְכֵן יִתְנַחֵם עַל שֶׁעָבַר שֶׁנֶּאֱמַר (ירמיה לא יט) “כִּי אַחֲרֵי שׁוּבִי נִחַמְתִּי”. וְיָעִיד עָלָיו יוֹדֵעַ תַּעֲלוּמוֹת שֶׁלֹּא יָשׁוּב לְזֶה הַחֵטְא לְעוֹלָם שֶׁנֶּאֱמַר (הושע יד ד) “וְלֹא נֹאמַר עוֹד אֱלֹהֵינוּ לְמַעֲשֵׂה יָדֵינוּ” וְגוֹ’. וְצָרִיךְ לְהִתְוַדּוֹת בִּשְׂפָתָיו וְלוֹמַר עִנְיָנוֹת אֵלּוּ שֶׁגָּמַר בְּלִבּוֹ:
What constitutes Teshuvah? That a sinner should abandon his sins and remove them from his thoughts, resolving in his heart, never to commit them again as [Isaiah 55:7] states “May the wicked abandon his ways….” Similarly, he must regret the past as [Jeremiah 31:19] states: “After I returned, I regretted.”
[He must reach the level where] He who knows the hidden will testify concerning him that he will never return to this sin again as [Hoshea 14:4] states: “We will no longer say to the work of our hands: `You are our gods.'”
He must verbally confess and state these matters which he resolved in his heart. 

Mishneh Torah, Repentance 2:3
כָּל הַמִּתְוַדֶּה בִּדְבָרִים וְלֹא גָּמַר בְּלִבּוֹ לַעֲזֹב הֲרֵי זֶה דּוֹמֶה לְטוֹבֵל וְשֶׁרֶץ בְּיָדוֹ שֶׁאֵין הַטְּבִילָה מוֹעֶלֶת לוֹ עַד שֶׁיַּשְׁלִיךְ הַשֶּׁרֶץ. וְכֵן הוּא אוֹמֵר וּמוֹדֶה וְעֹזֵב יְרֻחָם (משלי כח יג). וְצָרִיךְ לִפְרֹט אֶת הַחֵטְא שֶׁנֶּאֱמַר (שמות לב לא) “אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדלָה וַיַּעֲשׂוּ לָהֶם אֱלֹהֵי זָהָב”:
Anyone who verbalizes his confession without resolving in his heart to abandon [sin] can be compared to [a person] who immerses himself [in a mikvah] while [holding the carcass of] a lizard in his hand. His immersion will not be of avail until he casts away the carcass.
This principle is implied by the statement, [Proverbs 28:13], “He who confesses and forsakes [his sins] will be treated with mercy.”
It is necessary to mention particularly one’s sins as evidenced by [Moses’ confession, Exodus 32:31]: “I appeal to You. The people have committed a terrible sin by making a golden idol.” 

In these passages, Maimonides (Rambam) outlines the essential steps of Teshuvah (repentance). According to the Mishneh Torah, true repentance involves a sinner abandoning their sin, removing it from their thoughts, and resolving never to commit it again. This is paralleled by the instruction in Isaiah 55:7 of a sinner needing to “forsake his way” (יַעֲזֹב רָשָׁע דַּרְכּוֹ). Genuine repentance also includes feeling regret for past actions (Jeremiah 31:19) and reaching a level of sincerity where God, who knows all secrets, testifies to the repentant person’s commitment to avoid the sin in the future (Hosea 14:4). Additionally, verbal confession of sins is crucial, ensuring the sinner articulates their resolutions and repentance. Without this sincere internal change, mere verbal confession is likened to immersing in a mikvah while holding a carcass, as illustrated by Proverbs 28:13 and Exodus 32:31 which renders the effect of the Mikvah useless. Similarly, Isaiah 55:7-9 emphasizes the need for the wicked to abandon their ways and return to the LORD who promises mercy and forgiveness of sins. The verses also highlight the vast difference between human thoughts and God’s thoughts, underscoring the profound transformation that repentance requires. The Mishneh Torah elaborates on this process by detailing the sincere internal change and verbal confession necessary for true repentance, aligning with Isaiah’s call for turning away from wickedness and the assurance of God’s forgiveness. Note how John taught in his epistle saying in 1 John 1:9 “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” This too highlights the importance of verbal confession and the assurance of God’s forgiveness, paralleling the Mishneh Torah’s emphasis on sincere confession and repentance in the name of the Messiah Yeshua.

ספר ישעיה פרק נה י   כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן-הַשָּׁמַיִם וְשָׁמָּה לֹא יָשׁוּב כִּי אִם-הִרְוָה אֶת-הָאָרֶץ וְהוֹלִידָהּ וְהִצְמִיחָהּ וְנָתַן זֶרַע לַזֹּרֵעַ וְלֶחֶם לָאֹכֵל: יא   כֵּן יִהְיֶה דְבָרִי אֲשֶׁר יֵצֵא מִפִּי לֹא-יָשׁוּב אֵלַי רֵיקָם כִּי אִם-עָשָֹה אֶת-אֲשֶׁר חָפַצְתִּי וְהִצְלִיחַ אֲשֶׁר שְׁלַחְתִּיו: יב   כִּי-בְשִֹמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל-עֲצֵי הַשָּׂדֶה יִמְחֲאוּ-כָף: יג   תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ  ְתַחַת [וְתַחַת] הַסִּרְפָּד יַעֲלֶה הֲדַס וְהָיָה לַיהֹוָה לְשֵׁם לְאוֹת עוֹלָם לֹא יִכָּרֵת:

לוגוס י     אְרֵי כְמָא דְנָחֵית מִטרָא וְתַלגָא מִן שְמַיָא וּלתַמָן לָא אִפשָר לֵיה דִיתוּב אְלָהֵין מְרַוֵי יָת אַרעָא וּמרַבֵי לַה וּמֹועֵילַה וְיָהֵיב בַר זַרעָא ‭>‬כְמִיסַת‭‬‭<‬ לְזָרַע וְלַחמָא כְמִסַת לְאָכֵיל׃ יא     כֵין הָוֵי פִתגָם טוּבִי דְנָפֵיק מִן קֳדָמַי לָא אִפשָר דִיתוּב לִקדָמַי רֵיקָן אְלָהֵין עָבֵיד יָת דִרעֵינָא וּמַצלַח לְדִשלַחנָא לֵיה׃ יב     אְרֵי בְחַדוָא תִיפְקוּן מִבֵינֵי עַמְמַיָא וּבִשלָמָא תִתֹובְלוּן לַאֲרַעכֹון טוּרַיָא וְרָמָתָא יְבוּעוּן קֳדָמֵיכֹון תֻשבְחָא וְכָל אִילָנֵי חַקלָא יְשַעֲנוּן בְעַנפְהֹון יג     חְלָף רַשִיעַיָא יִתקַיְימוּן צַדִיקַיָא וּחלָף חַייָבַיָא יִתקַיְימוּן דָחְלֵי חִטאָה וִיהֵי קֳדָם יוי לְאָת לְשוּם עָלַם דְלָא יִפסוּק׃

ספריה י     אְרֵי כְמָא דְנָחֵית מִטרָא וְתַלגָא מִן שְמַיָא וּלתַמָן לָא אִפשָר לֵיה דִיתוּב אְלָהֵין מְרַוֵי יָת אַרעָא וּמרַבֵי לַה וּמֹועֵילַה וְיָהֵיב בַר זַרעָא ‭>‬כְמִיסַת‭‬‭<‬ לְזָרַע וְלַחמָא כְמִסַת לְאָכֵיל׃ יא     כֵין הָוֵי פִתגָם טוּבִי דְנָפֵיק מִן קֳדָמַי לָא אִפשָר דִיתוּב לִקדָמַי רֵיקָן אְלָהֵין עָבֵיד יָת דִרעֵינָא וּמַצלַח לְדִשלַחנָא לֵיה׃ יב     אְרֵי בְחַדוָא תִיפְקוּן מִבֵינֵי עַמְמַיָא וּבִשלָמָא תִתֹובְלוּן לַאֲרַעכֹון טוּרַיָא וְרָמָתָא יְבוּעוּן קֳדָמֵיכֹון תֻשבְחָא וְכָל אִילָנֵי חַקלָא יְשַעֲנוּן בְעַנפְהֹון יג     חְלָף רַשִיעַיָא יִתקַיְימוּן צַדִיקַיָא וּחלָף חַייָבַיָא יִתקַיְימוּן דָחְלֵי חִטאָה וִיהֵי קֳדָם יוי לְאָת לְשוּם עָלַם דְלָא יִפסוּק׃

Isaiah goes on saying the following according to the TgJ on Isaiah 55:10-13 saying, י     אְרֵי כְמָא דְנָחֵית מִטרָא וְתַלגָא מִן שְמַיָא וּלתַמָן לָא אִפשָר לֵיה דִיתוּב אְלָהֵין מְרַוֵי יָת אַרעָא וּמרַבֵי לַה וּמֹועֵילַה וְיָהֵיב בַר זַרעָא ‭>‬כְמִיסַת‭‬‭<‬ לְזָרַע וְלַחמָא כְמִסַת לְאָכֵיל׃ 55:10 For as the rain cometh down, and the snow from heaven, and it is impossible that it should return thither, but watereth the earth, and maketh it to sprout, and to be fruitful, that it may give sufficient grain of seed to the sower, and food sufficient to the eater: יא     כֵין הָוֵי פִתגָם טוּבִי דְנָפֵיק מִן קֳדָמַי לָא אִפשָר דִיתוּב לִקדָמַי רֵיקָן אְלָהֵין עָבֵיד יָת דִרעֵינָא וּמַצלַח לְדִשלַחנָא לֵיה׃ 55:11 Thus shall be the word of my kindness, which proceeds from my presence, it is not possible that it shall return to my presence void, but it shall accomplish that which I please, and shall prosper in the thing whereto I sent it. יב     אְרֵי בְחַדוָא תִיפְקוּן מִבֵינֵי עַמְמַיָא וּבִשלָמָא תִתֹובְלוּן לַאֲרַעכֹון טוּרַיָא וְרָמָתָא יְבוּעוּן קֳדָמֵיכֹון תֻשבְחָא וְכָל אִילָנֵי חַקלָא יְשַעֲנוּן בְעַנפְהֹון 55:12 For ye shall go out with joy from among the nations, and with peace ye shall be carried to your land: the mountains and the hills shall rejoice before you with praise, and all the trees of the field shall clap with their branches. יג     חְלָף רַשִיעַיָא יִתקַיְימוּן צַדִיקַיָא וּחלָף חַייָבַיָא יִתקַיְימוּן דָחְלֵי חִטאָה וִיהֵי קֳדָם יוי לְאָת לְשוּם עָלַם דְלָא יִפסוּק׃55:13 Instead of the wicked the righteous shall rise up, and instead of sinners shall rise up those that fear sin: and it shall be before the Lord for a name, for an everlasting sign, that shall not cease. (TgJ)

Aramaic Text (Targum Jonathan) Comparison

Aramaic: יְבוּעוּן (rejoice) in verse 12 emphasizes the joy that comes with redemption. The Hebrew text mentions “rejoicing and dancing,” while the Targum Jonathan adds the word שִׁירָה (song), which highlights the aspect of praise and thanksgiving in response to God’s blessings. מְרַוֵי (“watered”) in verse 10, illustrating the nourishing effect of God’s word, similar to how rain and snow water the earth.
Hebrew: כִּי כַאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן-הַשָּׁמַיִם (“As the rain and the snow come down from heaven”): This emphasizes the source of sustenance and life, linking it to God’s provision. וְנָתַן זֶרַע לַזֹּרֵעַ וְלֶחֶם לָאֹכֵל (“providing seed to the sower and bread to the eater”): Highlights God’s provision for future and immediate needs.

Both texts highlight the transformative and nourishing power of God’s word. However, the Targum Jonathan places a stronger emphasis on the joy (יְבוּעוּן) and the idea of God’s word fulfilling its purpose just like rain and snow nourish the earth (מְרַוֵי). The differences between the Aramaic and Hebrew texts affect our understanding by emphasizing different aspects of God’s interaction with the world—joy in redemption and the certainty of provision and transformation.

There are parallels in the NT text, such as according to Romans 5:3-4 where Paul writes, “Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope.” This verse echoes the idea of rejoicing and perseverance in the face of adversity, as mentioned in Isaiah 55:12. We also read according to 2 Corinthians 9:10 where Paul quotes from Isaiah 55:10 saying, “For God is able to provide you with every blessing in abundance, so that you may always and ‘exceedingly’ afford to give to every good work.” This verse parallels the concept of God’s provision, and the abundance of blessings mentioned in Isaiah 55:10. The Apostle James wrote according to James 5:7-8 “Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and latter rain. You also, be patient. Establish your hearts, for the coming of the Lord is at hand.” This passage relates to the idea of patience and trust in God’s timing, as seen in Isaiah 55:11, where the word of God will not return void but will accomplish what God desires. The Aramaic text emphasizes the goodness of God’s plan and the aspect of praise and thanksgiving. The NT contains parallels that reinforce the themes of rejoicing, perseverance, God’s provision, and trust in God’s timing. These connections can provide valuable insights for understanding and applying these verses in our lives. 

The following Midrash is an extensive discussion on the presence of God.

Midrash Tanchuma Buber, Bechukotai 5:1
[ד”א אם בחקותי תלכו, מה כתיב שם, ונתתי משכני בתוככם (ויקרא כו יא), אם תקיימו מצותי מניח אני את העליונים, וארד ואשכון ביניכם, שנאמר ושכנתי בתוך בני ישראל (שמות כט מה), שעל מנת כן יצאו ממצרים שיעשו את המשכן ותשרה שכינה ביניהם, שנאמר וידעו כי אני ה’ אלהיהם אשר הוצאתי אותם מארץ מצרים לשכני בתוכם (שם שם מו), ואם יעשו רצוני אין שכינתי זזה מביניהון, למה אמר ר’ שמואל בר אבא נתאוה הקב”ה כשם שיש לו דירה למעלה, כך יהא לו דירה למטה, שכך הוא אומר לאדם הראשון, אם זכית, כשם שאני מלך על העליונים, כך אני עושה אותך מלך על התחתונים, שנאמר ויקח ה’ אלהים את האדם (בראשית ב טו), ואין לשון ויקח אלא לשון עילוי, כשם שאת אומר ותוקח האשה בית פרעה (שם יב טו), וכה”א ותלקח אסתר אל המלך אחשורוש אל בית מלכותו (אסתר ב טז), והואלא עשה כן, אלא כיון שחטא אדם סילק שכינתו ממנו, וכיון שעמדו ישראל, אמר להם הקב”ה לא יצאתם ממצרים אלא על מנת שתעשו לי משכן, ואשרה שכינתי ביניכם, שנאמר ועשו לי מקדש (שמות כה ח), וכן אמר לשלמה, הבית הזה אשר אתה בונה אם תלך בחוקתי (ואם את) [ואת] משפטי תעשה ושמרת את כל מצותי ללכת בהם והקימותי [את דברי] אתך אשר דברתי (את) [אל] דוד אביך (מ”א ו יב), ושכנתי בתוך בני ישראל ולא אעזוב וגו’ (שם שם יג), אם שוב תשובון אתם ובניכם מאחרי וגו’ (שם ט ו), מה אני עושה, והכרתי את ישראל מעל [פני] האדמה אשר נתתי להם, ואת הבית (הזה) [אשר הקדשתי לשמי אשלח וגו’] (שם שם ז), למה, תנאים הן, שנאמר אם בחקתי תלכו וגו’ ונתתי משכני בתוככם וגו’, ואם לא תשמעו לי, מה כתיב שם, והשימותי את מקדשיכם (ויקרא כו לא), מה עשה שלמה, הרבה לו נשים וסוסים, וכתיב ויהי לעת זקנת שלמה נשיו הטו את לבבו (מ”א יא ד), א”ל הקב”ה אני נתתי לך את התורה לעשות את מצותיה, וראית תנאים שהתניתי לך בה, שנאמר לשלמה אלהים משפטיך למלך תן וצדקתך לבן מלך (תהלים עב א), וכתיב יען אשר היתה זאת עמך ולא שמרת בריתי וחקתי אשר צויתי עליך קרע אקרע את (הממלכות) [הממלכה] מעליך ונתתי לעבדך (מ”א יא יא), ומה אני עושה, כן יהיה דברי אשר יצא מפי לא ישוב אלי ריקם (ישעיה נה יא), עמד מנשה ועשה את הצלם והכניסו לבית קודם הקדשים, שנאמר וישם את פסל הסמל אשר עשה בבית האלהים אשר אמר אלהים אל דוד ואל שלמה בנו בבית הזה ובירושלים אשר בחרתי מכל שבטי ישראל אשים את שמי (לעולם) [לעילום] (דה”ב לג ז), והקב”ה קרא אל ירמיה ואמר לו, גם תנין חלצו שד הניקו גוריהן וגו’ (איכה ד ג), התנין הזה כשהוא בא לינק את אמו, היא רואה אותו מרחוק וחולצת שדיה בשביל שיינק, ולא יראה שדיה מכוסין, ואינו יונק, ובני לא עשו כן, אלא כשראו אותי נכנס לבית, בא נשה והכניס שם את הצלם כדי להוציאני מתוכו, [בתחלה עשו לו פרצוף אחד והעמידו למערב כביכול היתה השכינה הולכת לזויות אחרת מקום שלא נראה הפסל כשראה מנשה כך עשה לו ד’ פרצופין שיראה השכינה ויסתלק, שנאמר כי קצר המצע מהשתרע והמסכה צרה כהתכנס (ישעיה כח כ)] אף לא כתנין חלצו שד הניקו גוריהן, אמר הקב”ה מה אני עושה כאן, אלך אשובה אל מקומי (הושע ה טו), אלך ואשובה אין כתיב כאן, אלא אלך אשובה, שאילו היה כתיב אלך ואשובה לא היה תקוה, אלא אמר הקב”ה אעפ”י שאני הולך יעשה תשובה ואני חוזר, לכך כתיב אלך אשובה אל מקומי עד אשר יאשמו ובקשו פני בצר להם ישחרונני (שם שם), מתוך צרה שהיא בא עליהם, הן עושים תשובה, ואני מחזיר שכינתי, ר’ אליעזר אומר אם ישראל עושים תשובה נגאלים, ואם אין ישראל עושים תשובה אין נגאלים, שנאמר בשובה ונחת תושעון (ישעיה ל טו), ר’ יהושע אומר בין עושין תשובה, ובין שאינן עושין תשובה, כיון שהגיע הקץ מיד נגאלין, שנאמר אני ה’ בעתה אחישנה (שם ס כב). אמר ר’ אלעזר הקב”ה מעמיד עליהם אדם רע כהמן, והוא משעבד בהם, ומתו כך הן עושין תשובה, שנאמר כי יבא כנהר צר רוח ה’ נוססה בו (שם נט יט), באותה שעה ובא לציון גואל ולשבי פשע ביעקב נאם ה’ וגו’ (שם שם כ), כך דרש ר’ תנחומא ברבי].
[Another interpretation (of Lev. 26:3:) IF YOU WALK IN MY STATUTES. What is written there (in vs. 11)? THEN I WILL SET MY DWELLING PLACE IN YOUR MIDST. If you fulfill my commandments, I will leave the heavenly beings and come down to dwell among you, as stated (in Exod. 29:45): AND I WILL DWELL IN THE MIDST OF THE CHILDREN OF ISRAEL. So they came forth from Egypt on this condition: That they build the dwelling place, so that the Divine Presence might dwell among them, as stated (in vs. 46): AND THEY SHALL KNOW THAT I AM THE LORD THEIR GOD WHO BROUGHT THEM OUT FROM THE LAND OF EGYPT, SO THAT I MIGHT DWELL IN THEIR MIDST. Now if they have done my will, my Divine Presence shall not move from their midst. Why? R. Samuel bar Abba said: The Holy One desired that, just as he has an abode above, so he would have an abode below, for so he said to the first Adam: If you are worthy, just as I am king over the heavenly beings, so I will make you king over the lower beings. It is so stated (in Gen. 2:15): THEN THE LORD GOD TOOK THE HUMAN BEING < AND PUT HIM IN THE GARDEN OF EDEN TO WORK IT AND PRESERVE IT >. Now the word TOOK can only be a word of exaltation, just as you say (in Gen. 12:15): AND THE WOMAN WAS TAKEN TO PHARAOH’S HOUSE. And it also says (in Esth. 2:16): SO ESTHER WAS TAKEN UNTO KING AHASUERUS, UNTO HIS ROYAL PALACE. But he (the Holy One) did not do so. Rather, when Adam sinned, he removed his Divine Presence from him. Then when Israel arose, the Holy One said to them: You shall only go forth from Egypt on condition that you make a dwelling place for me, so that my Divine Presence may dwell among you, as stated (in Exod. 25:8): LET THEM MAKE ME A SANCTUARY < THAT I MAY DWELL AMONG THEM >. So also he said to Solomon (in I Kings 6:12–13): WITH REGARD TO THIS HOUSE WHICH YOU ARE BUILDING, IF YOU WALK IN MY TORAHS, {IF YOU} CARRY OUT MY ORDINANCES, AND OBSERVE ALL MY COMMANDMENTS TO WALK IN THEM, THEN I WILL {ESTABLISH YOU, AS} [FULFILL MY WORD WITH YOU, WHICH] I SPOKE UNTO YOUR FATHER DAVID. THEN I WILL DWELL IN THE MIDST OF THE CHILDREN OF ISRAEL AND WILL NEVER ABANDON < MY PEOPLE ISRAEL >. (I Kings 9:6:) IF YOU AND YOUR CHILDREN TURN AWAY FROM FOLLOWING ME…, what will I do? (Vs. 7:) THEN I WILL CUT OFF ISRAEL FROM UPON [THE FACE OF] THE LAND WHICH I HAVE GIVEN THEM, AND I WILL CAST {THIS HOUSE} [THE HOUSE WHICH I HAVE CONSECRATED FOR MY NAME < FROM MY PRESENCE >…. ] Why? < Because > those are < the > terms which are stated (in Lev. 26:3): IF YOU WALK IN MY STATUTES…. THEN I WILL SET MY DWELLING PLACE IN YOUR MIDST…. (Vs. 14:) BUT IF YOU DO NOT HEED ME, what is written there (in vs. 31)? THEN I WILL MAKE YOUR SANCTUARIES DESOLATE. What did Solomon do? He had a lot of wives and horses; and it is written (in I Kings 11:4): NOW IT CAME TO PASS IN SOLOMON’S OLD AGE THAT HIS WIVES LED HIS HEART ASTRAY < AFTER OTHER GODS >. The Holy One said to him: I have given you the Torah < for you > to carry out its commandments, and you have seen the terms which I prescribed to you in it, as stated (in Ps. 72:1): TO SOLOMON. O GOD, GIVE YOUR ORDINANCES TO THE KING, AND YOUR RIGHTEOUSNESS TO THE KING’S SON. It is also written (in I Kings 11:11): BECAUSE THIS HAS BEEN WITH YOU, AND YOU DID NOT KEEP MY COVENANT AND MY STATUTES WHICH I COMMANDED YOU, I WILL SURELY REND THE {KINGDOMS} [KINGDOM] FROM YOU AND GIVE {THEM} [IT] TO YOUR SERVANT. So what do I do? (According to Is. 55:11) SO SHALL MY WORD BE WHICH GOES FORTH FROM MY MOUTH: IT SHALL NOT RETURN UNTO ME EMPTY. Manasseh arose to make the image and bring it into the Holy of Holies, as stated (in II Chron. 33:7; cf. II Kings 21:7): AND HE SET UP A SCULPTURED IMAGE WHICH HE HAD MADE IN THE HOUSE OF GOD, OF WHICH GOD HAD SAID UNTO DAVID AND UNTO HIS SON SOLOMON: IN THIS HOUSE AND IN JERUSALEM, WHICH I HAVE CHOSEN OUT OF ALL THE TRIBES OF ISRAEL, I SHALL SET MY NAME FOREVER. Then the Holy One called unto Jeremiah and said to him (in Lam. 4:3): EVEN DRAGONS EXTEND A BREAST TO NURSE THEIR YOUNG; < THE DAUGHTER OF MY PEOPLE HAS BECOME CRUEL >. When the dragon (tannin) comes to nurse from its mother, she sees it from afar and extends her breasts for it to nurse; for it would not see her breasts, < if > covered, and would not nurse. Now my children do not act like this. Instead, when they saw me entering the house, Manasseh came and brought in the image in order to force me out of it. [At first they made a single face, and set it up to the west. The Divine Presence went, as it were, to another corner, a place where the image would not be seen. When Manasseh saw that, he made four faces so that the Divine Presence would see them and depart. Thus it is stated (in Is. 28:20): FOR THE COACH IS TOO SHORT FOR STRETCHING OUT, AND THE MOLTEN IMAGE TOO NARROW (tsar) FOR CURLING UP.] Also, unlike the dragons (in Lam. 4:3) they did not EXTEND A BREAST TO NURSE THEIR YOUNG. The Holy One said: What am I doing here? (Hos. 5:15:) I AM GOING. I WILL RETURN TO MY PLACE. “I will go and return” is not written here, but I AM GOING. I WILL RETURN. Now if had been written: “I will go and return (to the heavenly abode),” there would have been no hope; however, the Holy One said: Although I am going, let him repent, and I will return. It is therefore written: I AM GOING. I WILL RETURN TO MY PLACE, UNTIL THEY ACKNOWLEDGE THEIR GUILT AND SEEK MY FACE. IN THEIR DISTRESS (tsar) THEY WILL SEARCH DILIGENTLY FOR ME. Out of the midst of distress, when it comes upon them, they shall repent, and I will restore my Divine Presence. R. Eliezer says: If Israel repents, they will be redeemed; but if Israel does not repent, they will not be redeemed, since it is stated (in Is. 30:15): IN STILLNESS AND CALM YOU SHALL BE SAVED; < IN QUIET AND CONFIDENCE SHALL BE YOUR STRENGTH. BUT YOU WERE UNWILLING >. R. Joshua says: Whether they repent or do not repent, when the end arrives, they will be redeemed immediately, since it is stated (in Is. 60:22): I THE LORD WILL HASTEN IT IN ITS TIME. R. Eleazar said: The Holy One will raise over them someone as evil as Haman. Then he shall enslave them, and for that reason they shall repent, since it is stated (in Is. 59:19): FOR DISTRESS SHALL COME LIKE A STREAM, WITH THE WIND OF THE LORD DRIVING IT ONWARD. At that time (according to vs. 20): THEN A REDEEMER SHALL COME TO ZION AND TO THOSE IN JACOB WHO TURN BACK FROM TRANSGRESSION, SAYS THE LORD…. So did R. Tanhuma Berabbi interpret.]

In this Midrash, the focus is on the conditional nature of God’s presence in the midst of His people which is tied to obedience to God’s commands. The point is that if a believer walks in God’s mitzvot, He promises to dwell among them, reflecting what we read according to Exodus 29:45 and Leviticus 26:11. The Midrash elaborates on the concept that God’s divine presence is contingent upon obedience, drawing parallels with Adam’s initial exaltation and subsequent fall due to sin. Similarly, Solomon’s failure, influenced by his many wives, leads to a withdrawal of God’s presence, fulfilling the warning in Isaiah 55:11 that God’s word does not return empty but accomplishes its purpose (Note Deuteronomy 28). God promises to establish His dwelling place among us, just as we see according to the Torah (Leviticus 26:3 and 26:11). This connection between obedience and God’s presence is further highlighted in 1 Kings 6:12-13, where God promises to dwell among His chosen people when they follow His Torah. These examples serve as a warning about God’s presence and how sinful unrepentant lifestyles will lead to many problems in life.  We note also what Yeshua and Paul said concerning these very things: 

How Yeshua and Paul Summarize these Concepts:

• John 14:23 – Yeshua says, “If anyone loves Me, he will keep My word, and My Father will love him, and We will come to him and make Our home with him.” This verse echoes the idea of God’s presence dwelling among His people when they follow His commandments, as discussed in the Midrash.
• 1 Corinthians 3:16-17 – Paul writes, “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.” This passage parallels the concept of God’s presence residing in His people and the consequences of straying from His path, as seen in the Midrash.
• Hebrews 8:10-11 – The author of Hebrews quotes Jeremiah 31:33-34, stating, “For I will be merciful toward their iniquities, and I will remember their sins no more. By calling this covenant ‘new,’ He has made the first one obsolete. Now what is becoming obsolete and growing old is ready to vanish away.” This passage relates to the Midrashic theme of God’s willingness to restore His presence among His people when they repent, as seen in Isaiah 59:20-21.

In conclusion, the Midrash Tanchuma Buber, Bechukotai 5:1, emphasizes the importance of living our lives according to God’s Word because we are His people! The central focus is on God’s presence dwelling among His people. The NT contains parallels that reinforce these themes, such as God’s presence in believers, the consequences of straying from His path, and His willingness to restore His presence when His people repent in the name of the Messiah of God. These connections can provide valuable insights into the relevance of the scriptures from the Tanakh in our lives today. These things also reinforce the idea that we are called to be a holy and righteous people, to bear the testimonies of God to the world, and to speak of the great mercy God has had on each and every one of us!