Introduction to Isaiah 59:12-21
We note here in Isaiah 59:12-21 we see Isaiah speaking on the topic of recognizing and admitting the heinousness of our sins / crimes, and then our helplessness to clear our guilt before God, and to free ourselves from the bondage to sin. Contained within the concept of recognizing our sins is the concept of Teshuvah (Repentance). The topic of repentance is handled quite thoroughly in the NT text. For example in the Epistles of John and Peter we read serious warnings to believers regarding the importance of repentance. In 1 John, repentance is closely tied to the confession of sins and walking in the light.
1 John 1:9
1:9 If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. (NASB, 9 ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος, ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας ⸆ καὶ ⸀καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας.*)
Note here how John says, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” This verse underscores the necessity of acknowledging one’s sins and seeking God’s forgiveness similar to the Isaiah text. The term “confess” (ὁμολογῶμεν, homologomen) emphasizes that there must be an open declaration and acknowledgment of wrongdoing, which is pivotal for true repentance and restoration of fellowship with God.
2 Peter 3:9
3:9 The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. (NASB, 9 οὐ ⸀βραδύνει ⸆ κύριος τῆς ἐπαγγελίας,* ⸋ὥς τινες βραδύτητα ἡγοῦνται,⸌ ἀλλὰ μακροθυμεῖ ⸂εἰς ὑμᾶς⸃ μὴ βουλόμενός τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι.*)
ט אֵין אַדֹנָי מְאַחֵר בַּדָּבָר אֲשֶׁר הִבְטִיחַ, כְּמוֹ שֶׁיֵּשׁ הַחוֹשְׁבִים זֹאת לאִחוּר, אֶלָּא שֶׁהוּא מַאֲרִיךְ אַפּוֹ לָנוּ; אֵין הוּא רוֹצֶה שֶׁיֹּאבַד אִישׁ, אֶלָּא שֶׁהַכֹּל יָבוֹאוּ לִידֵי תְּשׁוּבָה.
In 2 Peter, repentance is presented as a crucial aspect of God’s patience and desire for all to come to salvation. Peter declares, “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” Here, the Greek term for repentance, μετάνοια (metanoia), signifies a change of mind and heart, indicating a profound transformation in one’s attitude towards sin and God. According to the Concise New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan Academic, 2021), p.570 the word conveys the idea of thinking differently, and if the change of mind involves the recognition that the previous opinion was false or bad, we get the sense of feeling remorse or regret. A notable feature about the term μετανοέω (metanoeo) is that it conveys a deeper meaning than mere regret or sorrow for sin. It implies a complete transformation of thought and behavior, indicating that true repentance involves a radical reorientation of one’s life towards God. We note from the Hebrew translation (HNT) the word תְּשׁוּבָה also conveys the idea of physically turning from sin and not just having a feeling of remorse! We note how this passage (2 Peter 3:9) highlights God’s mercy and patience, that God’s patience offers ample opportunity for individuals to repent and turn back to Him. In 1 John, the concept of repentance is highlighted through the theme of walking in the light (see 1 John 1:5-10). This metaphorical expression suggests a continuous process of walking in righteousness which involves confession, turning from sin, striving to live according to God’s word, forgiveness, and purification, which can be seen as reflective of repentance. John encourages believers to confess their sins to maintain a right relationship with God and one another (see 1 John 1:9). An interesting feature in the Greek text of these epistles is the use of words related to “walking” or “living.” In 1 John, the phrase “walk in the light” (ἐν τῷ φωτί περιπατεῖτε) is significant, as it implies a lifestyle of righteousness and obedience to God’s commandments (1 John 2:6). Similarly, in 1 Peter, the concept of “living holy lives” (ἁγνῶς ζώντες) is emphasized (1 Peter 1:15). This walking or living in accordance with God’s will can be seen as a fundamental part of repentance, as it involves a change in direction and a commitment to follow God’s path. The Epistles of John and Peter consistently stress that repentance is not merely a one-time act but a continuous process of turning away from sin and aligning oneself with God’s will. 1 John 3:6 states, “Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.” This emphasizes that a repentant lifestyle is marked by an ongoing commitment to righteousness and avoidance of sin.
Overall, the Epistles of John and Peter provide a comprehensive understanding of repentance as a fundamental aspect of faith in Yeshua. Similarly, Isaiah 59:12-16 addresses the theme of repentance and the acknowledgment of sin, paralleling the concepts discussed in the Epistles of John and Peter. The passage in Isaiah highlights the people’s recognition of their iniquities and the separation their sins have caused between them and God.
Connection to Repentance in Isaiah 59:12-16:
- Acknowledgment of Sin:
- Isaiah 59:12-13 speaks of the people’s awareness and confession of their sins, much like 1 John 1:9 emphasizes the need to confess our sins to receive God’s forgiveness. The recognition of transgressions is a crucial step in the process of repentance.
- Consequences of Sin:
- Verses 14-15 describe the societal impact of sin, where justice and truth are absent, and those who turn from evil become targets. This aligns with the teachings in the Epistles, where unrepentant sin leads to spiritual and social decay, as seen in 1 John 3:6, which warns about the consequences of continuing in sin.
- Divine Intervention:
- Isaiah 59:16 shows God’s response to the absence of justice and intercessors. He steps in to bring salvation and righteousness, highlighting His desire for restoration and redemption. Similarly, 2 Peter 3:9 emphasizes God’s patience and desire for all to come to repentance, showing His commitment to providing opportunities for reconciliation.
The themes in Isaiah 59:12-16 and the teachings in the Epistles of John and Peter converge on the importance of recognizing and confessing sin, understanding its consequences, and embracing the transformative nature of true repentance. Both texts highlight God’s readiness to forgive and restore those who genuinely turn to Him, underscoring His desire for a righteous and just relationship with His people. This connection illustrates the continuous biblical narrative that calls believers to live in a state of ongoing repentance, continually seeking to align their lives with God’s will. These truths are so prevalent in the Tanakh and the NT text, why is it that we do not hear repentance and obedience to God’s word taught more often from the pulpit in churches today?
Masoretic Text (MSS) on Isaiah 59:12-21
Isaiah goes on saying the following according to Isaiah 59:12-16.
ספר ישעיה פרק נט
יב כִּי-רַבּוּ פְשָׁעֵינוּ נֶגְדֶּךָ וְחַטֹּאותֵינוּ עָנְתָה בָּנוּ כִּי-פְשָׁעֵינוּ אִתָּנוּ וַעֲוֹנֹתֵינוּ יְדַעֲנוּם: יג פָּשֹׁעַ וְכַחֵשׁ בַּיהֹוָה וְנָסוֹג מֵאַחַר אֱלֹהֵינוּ דַּבֶּר-עֹשֶׁק וְסָרָה הֹרוֹ וְהֹגוֹ מִלֵּב דִּבְרֵי-שָׁקֶר: יד וְהֻסַּג אָחוֹר מִשְׁפָּט וּצְדָקָה מֵרָחוֹק תַּעֲמֹד כִּי-כָשְׁלָה בָרְחוֹב אֱמֶת וּנְכֹחָה לֹא-תוּכַל לָבוֹא: טו וַתְּהִי הָאֱמֶת נֶעְדֶּרֶת וְסָר מֵרָע מִשְׁתּוֹלֵל וַיַּרְא יְהֹוָה וַיֵּרַע בְּעֵינָיו כִּי-אֵין מִשְׁפָּט: טז וַיַּרְא כִּי-אֵין אִישׁ וַיִּשְׁתּוֹמֵם כִּי אֵין מַפְגִּיעַ וַתּוֹשַׁע לוֹ זְרֹעוֹ וְצִדְקָתוֹ הִיא סְמָכָתְהוּ:
Isaiah 59:12 states, “For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us; and as for our iniquities, we know them; (כִּי-רַבּוּ פְשָׁעֵינוּ נֶגְדֶּךָ וְחַטֹּאותֵינוּ עָנְתָה בָּנוּ כִּי-פְשָׁעֵינוּ אִתָּנוּ וַעֲוֹנֹתֵינוּ יְדַעֲנוּם)” Isaiah 59:13 “In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood. (פָּשֹׁעַ וְכַחֵשׁ בַּיהֹוָה וְנָסוֹג מֵאַחַר אֱלֹהֵינוּ דַּבֶּר-עֹשֶׁק וְסָרָה הֹרוֹ וְהֹגוֹ מִלֵּב דִּבְרֵי-שָׁקֶר)” Isaiah 59:14 “And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. (וְהֻסַּג אָחוֹר מִשְׁפָּט וּצְדָקָה מֵרָחוֹק תַּעֲמֹד כִּי-כָשְׁלָה בָרְחוֹב אֱמֶת וּנְכֹחָה לֹא-תוּכַל לָבוֹא)” Isaiah 59:15 “Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment. (וַתְּהִי הָאֱמֶת נֶעְדֶּרֶת וְסָר מֵרָע מִשְׁתּוֹלֵל וַיַּרְא יְהֹוָה וַיֵּרַע בְּעֵינָיו כִּי-אֵין מִשְׁפָּט)” Isaiah 59:16 “And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him. (וַיַּרְא כִּי-אֵין אִישׁ וַיִּשְׁתּוֹמֵם כִּי אֵין מַפְגִּיעַ וַתּוֹשַׁע לוֹ זְרֹעוֹ וְצִדְקָתוֹ הִיא סְמָכָתְהוּ)”
Cross References for Isaiah 59:12-16: Ge 4:7; Nu 11:20; Dt 28:21–29; Jos 24:27; Ezr 9:6; Job 12:1–25; 28:28; 30:23–31; 36:32; 40:14; Ps 12:5; 14:1–7; 51:3; 76:5; 98:title–2; 143:4; Pr 24:2; 30:9; Is 1:21–23; 3:8–9; 5:7, 23; 10:2; 13:11; 24:5; 29:21; 30:12; 32:7; 34:16; 40:10; 41:28; 42:17; 44:20; 45:8, 13; 46:8, 12–13; 48:1, 8; 51:4–5, 18; 52:10; 53:12; 57:2, 12; 58:1; 59:3–4, 13–14; 63:5; 64:7, Je 2:19; 7:28; 9:3–5; 14:7; 15:11; 33:16; 36:25; Eze 13:4–5; 22:30; Da 8:12, 15–22; Ho 4:1–4; 5:5; Am 5:1–8; Hab 1:4; Wis 5:1–7; Mt 10:33; 12:34–35; Mk 6:6; 7:21–22; Ro 11:25–36; Eph 6:10–17; 1 Th 5:1–28; Tt 1:16
The Hebrew text of Isaiah 59:12-16 contains several interesting features that affect its interpretation and application. For instance, verse 12 uses the word פְשָׁעֵינוּ (our transgressions), and חַטֹּאותֵינוּ (our sins) emphasize the acknowledgment of collective guilt and the pervasive nature of sin among the people. The word עָנְתָה (testify) in the same verse suggests that their sins are openly testifying against them, highlighting the undeniable reality of their moral failures. Note the use of the plural form emphasizes the collective responsibility and the need for repentance as a community. In verse 13, the terms פָּשֹׁעַ (to transgress) and כַּחֵשׁ (to lie) indicate deliberate acts of rebellion and deceit against the Lord. This verse emphasizes the betrayal and deceitfulness that characterize their departure from God’s ways. In verse 14 the word מִשְׁפָּט (justice) and צְדָקָה (righteousness) to illustrate that justice is turned away and righteousness stands at a distance. This imagery conveys a society where truth is absent, and sin is prevalent which leads to widespread moral decay. This is why Isaiah 59:15 goes on saying, וַתְּהִי הָאֱמֶת נֶעְדֶּרֶת (truth is fallen) which further explains that truth is not just disregarded but actively missing, and those who turn from evil become prey for the wicked. This highlights the peril faced by those who strive to uphold integrity in a corrupt environment. Those who strive to uphold integrity in a corrupt society often face numerous perils and challenges. Examples include social isolation, retaliation and persecution, career risks, economic hardship, moral and ethical dilemmas, legal and political issues, etc. Standing up for what is right can lead to social ostracism, as individuals who refuse to participate in corrupt practices may be shunned or excluded by peers, colleagues, or even family members who are complicit in wrongdoing. Those who stand for justice and proclaim the injustices that are taking place today may become targets of retaliation from those benefiting from the corrupt system. This can include threats, harassment, legal troubles, or even physical violence aimed at silencing or punishing them for their integrity. Another issue arises when trying to uphold integrity in a corrupt environment. This can jeopardize one’s career. Examples include whistleblowers and individuals who refuse to engage in unethical practices may face demotions, job loss, or being blacklisted from future employment opportunities. In addition, refusing to participate in corrupt practices can lead to economic disadvantages, such as losing business deals, contracts, or job opportunities that require compromising one’s principles. Living in an unjust community may lead to an individual struggling with the internal conflict of maintaining their integrity while witnessing widespread corruption around them. In some cases, standing up against corruption can result in legal and political repercussions, especially in societies where corruption is entrenched in the political system. Honest individuals may face unjust legal actions or political persecution. We actually see this taking place today. Despite the perils of living in a corrupt society, we are called to continue to uphold godly principles, driven by a strong sense of morality, faith, and our commitment to truth and justice because we are God’s people.
We note in Isaiah 59:16, the word מַפְגִּיעַ (intercessor) underscores the absence of anyone to stand up and intervening on behalf of the people. This absence prompts God’s own intervention as the scripture states His זְרֹעוֹ (arm) brings salvation. The word צִדְקָתוֹ (His righteousness) emphasizes that it is His righteousness that sustains and brings deliverance. Our salvation is because of God’s faithfulness! God’s response to this dire situation is to take action Himself as the text states, וַתּוֹשַׁע לוֹ זְרֹעוֹ (therefore His arm brought salvation unto Him). This phrase emphasizes God’s initiative in delivering and saving His people when no human was willing or able to do so. The term צִדְקָתוֹ (His righteousness) underscores that it is God’s righteousness that sustains and accomplishes salvation. Note the concept of God’s righteousness sustaining and accomplishing salvation, as highlighted in Isaiah 59:16, is intrinsically linked to the mission and purpose of sending His Messiah Yeshua. The term צִדְקָתוֹ” emphasizes that it is through God’s inherent righteousness and justice that salvation is achieved. Note how this theme is central to the NT’s portrayal of the King Messiah’s role and mission. In the NT text, Yeshua is often described as the embodiment of God’s righteousness and the means through which God’s redemptive plan is fulfilled. For example, in 2 Corinthians 5:21 Paul states, “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” This verse underscores the idea that through Yeshua’s sacrificial death, believers are granted righteousness and reconciliation with God. Additionally, Romans 3:21-22 explains, “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe.” This passage highlights that God’s righteousness is revealed and accessible through faith in Yeshua, fulfilling the prophecies and promises of God. Paul frequently links the concept of righteousness with Yeshua’s mission to save humanity. In Romans 5:8-9 he says, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him.” Notice how Isaiah emphasizes God’s righteousness as the source of salvation which is echoed in the NT depiction of Yeshua as the Servant King Messiah. Through His life, death, and resurrection, Yeshua embodies and fulfills God’s righteous plan for the salvation of humanity, making it clear that divine righteousness is at the heart of both the prophetic vision and the messianic mission. Note then how having faith and believing in the salvation of God, the Lord God comes to dwell in our midst, and changes us from the inside out, this then on an individual basis brings justice and truth to the corrupt society. We also note the parallel concept to all having sinned in Isaiah 59:15-16 to what Paul said in Romans 3:23 “For all have sinned, and come short of the glory of God,” reflecting the universal acknowledgment of sin. Additionally, 1 John 1:9 offers hope by saying, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness,” paralleling the call for acknowledgment and repentance found in Isaiah 59:12-14. In addition, the NT text highlights the role of Yeshua as the ultimate intercessor. In 1 Timothy 2:5 we read, “For there is one God, and one mediator between God and men, the man Christ Jesus,” echoing the absence of an intercessor in Isaiah 59:16 and God’s direct intervention in the NT text with the Servant King Messiah. Notice how the Isaiah text speaks of the seriousness of sin, the necessity for acknowledging that we are guilty of sin, and of the hope of divine intervention. These themes are echoed and expanded upon in the New Testament, demonstrating the continuity and deepening of these concepts across the biblical narrative.
Isaiah goes on saying the following according to Isaiah 59:17-21.
ספר ישעיה פרק נט
יז וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה: יח כְּעַל גְּמֻלוֹת כְּעַל יְשַׁלֵּם חֵמָה לְצָרָיו גְּמוּל לְאֹיְבָיו לָאִיִּים גְּמוּל יְשַׁלֵּם: יט וְיִירְאוּ מִמַּעֲרָב אֶת-שֵׁם יְהֹוָה וּמִמִּזְרַח-שֶׁמֶשׁ אֶת-כְּבוֹדוֹ כִּי-יָבוֹא כַנָּהָר צָר רוּחַ יְהֹוָה נֹסְסָה בוֹ: כ וּבָא לְצִיּוֹן גּוֹאֵל וּלְשָׁבֵי פֶשַׁע בְּיַעֲקֹב נְאֻם יְהֹוָה: כא וַאֲנִי זֹאת בְּרִיתִי אוֹתָם אָמַר יְהֹוָה רוּחִי אֲשֶׁר עָלֶיךָ וּדְבָרַי אֲשֶׁר-שַֹמְתִּי בְּפִיךָ לֹא-יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ אָמַר יְהֹוָה מֵעַתָּה וְעַד-עוֹלָם:
Isaiah 59:17 states, “For he put on righteousness as a breastplate, and a helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak. (וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה)” Isaiah 59:18 “According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. (כְּעַל גְּמֻלוֹת כְּעַל יְשַׁלֵּם חֵמָה לְצָרָיו גְּמוּל לְאֹיְבָיו לָאִיִּים גְּמוּל יְשַׁלֵּם)” Isaiah 59:19 “So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him. (וְיִירְאוּ מִמַּעֲרָב אֶת-שֵׁם יְהֹוָה וּמִמִּזְרַח-שֶׁמֶשׁ אֶת-כְּבוֹדוֹ כִּי-יָבוֹא כַנָּהָר צָר רוּחַ יְהֹוָה נֹסְסָה בוֹ)” Isaiah 59:20 “And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. (וּבָא לְצִיּוֹן גּוֹאֵל וּלְשָׁבֵי פֶשַׁע בְּיַעֲקֹב נְאֻם יְהֹוָה)” Isaiah 59:21 “As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever. (וַאֲנִי זֹאת בְּרִיתִי אוֹתָם אָמַר יְהֹוָה רוּחִי אֲשֶׁר עָלֶיךָ וּדְבָרַי אֲשֶׁר-שַֹמְתִּי בְּפִיךָ לֹא-יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ אָמַר יְהֹוָה מֵעַתָּה וְעַד-עוֹלָם)”
Cross References for Isaiah 59:17-21: Ge 9:16; Ex 4:15; Le 26:28; Nu 10:35; Dt 4:10; 7:10; 29:14; 32:35; Jos 1:8; Job 19:25; 22:23; 27:6; 29:14; 34:11; Ps 14:1–7; 97:6; 102:15; 113:3; Is 1:24, 27; 9:7; 10:18; 11:2, 4, 11; 17:12–13; 24:15; 30:27–28; 32:15; 34:8; 35:2, 4; 37:32; 40:5, 9; 41:1, 5, 14; 42:6; 43:14; 44:3; 45:6; 49:12; 51:16; 52:8, 10; 55:11; 60:16; 61:2, 10, 63:2–7, 16; 65:6–7; 66:6, 12, 15, 18; Je 1:9; 17:10; 25:14; 31:31–34; 35:15; Eze 5:13; 18:30–31; Da 8:15–22; Ho 4:1–4; Joe 2:32; 3:21; Am 5:1–8; Zec 1:14; Mal 1:11; Wis 5:16–20; Mt 8:11; 16:27; Ac 2:38–39; Ro 2:6; 11:25–36; Eph 6:10–17; 1 Th 5:1–28; Heb 8:10; 10:16; Re 12:15; 22:12
In Isaiah 59:17-21, several features in the Hebrew text enrich our understanding and application of these verses. In verse 17, the term וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן (He put on righteousness as a breastplate) depicts God as a warrior dressed in armor. We note the word צְדָקָה (righteousness) highlights the importance of righteousness, how God is committed to justice. Additionally, כוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ (a helmet of salvation on His head) emphasizing protection and deliverance. Could this be what Paul had in mind when he said what he did according to Ephesians 6:13-18?
Ephesians 6:13–18
6:13 Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm. 6:14 Stand firm therefore, HAVING GIRDED YOUR LOINS WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS, 6:15 and having shod YOUR FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE; 6:16 in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one. 6:17 And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God. 6:18 With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints, (NASB)
Both Isaiah 59:17 and Ephesias 6:13-18 describe the breastplate of righteousness and the helmet of salvation, indicating that Paul might have been drawing from the imagery in Isaiah to convey his message about spiritual warfare and divine protection. We note the NT dictum of God bringing His Messiah for salvation to all. Isaiah 59:16 parallels this concept “And he saw that there was no man, and wondered that there was no intercessor: therefore, his arm brought salvation unto him; and his righteousness, it sustained him. (וַיַּרְא כִּי-אֵין אִישׁ וַיִּשְׁתּוֹמֵם כִּי אֵין מַפְגִּיעַ וַתּוֹשַׁע לוֹ זְרֹעוֹ וְצִדְקָתוֹ הִיא סְמָכָתְהוּ)” This imagery that is provided here in Isaiah may be what Paul is calling us to remember, that as followers of Messiah, we are to put on these things so that we can overcome the enemy in this world.
Isaiah goes on saying in Isaiah 59:18 using the word גְּמוּל (recompense) to describe God’s retributive justice. The phrase חֵמָה לְצָרָיו (wrath to His adversaries) underscores the certainty of divine justice against those who oppose Him. In verse 19 we read, יִירְאוּ מִמַּעֲרָב אֶת-שֵׁם יְהֹוָה (they shall fear the name of the Lord from the west) and מִמִּזְרַח-שֶׁמֶשׁ אֶת-כְּבוֹדוֹ (and His glory from the rising of the sun), this causes us to recognize and have reverence of God’s name and glory. The verse portrays God as omnipresent, with His presence and influence extending to all corners of the earth, from the west to the rising of the sun in the east. It emphasizes that God’s power and holiness are acknowledged and revered by people everywhere, indicating His sovereignty over all nations and peoples. The passage also signifies the manifestation of God’s majesty and splendor as in the raising of the sun and the spreading of light, the light of His truth according to His Word. The sun is used to illustrate the acknowledgment and worship of God with awe and respect for God’s supreme authority and greatness. This causes us to view our enemies as being small and disabled as we read the words כַנָּהָר צָר (enemy coming like a flood) depicts a powerful and overwhelming river. This is compared to the might and power of God, רוּחַ יְהֹוָה נֹסְסָה בוֹ (the Spirit of the Lord shall lift up a standard against him) where the concept here finds a thematic parallel in the Torah, such as what we read in Exodus 14:13-14 during the parting of the Red Sea, where Moshe reassures the Israelites that the Lord will fight for them. In this passage, God’s intervention on behalf of Israel against her enemies is akin to raising a standard or banner, signifying His presence and protection. The imagery of God fighting for His people and providing a way of deliverance is a powerful theme that resonates with the message in Isaiah.
Isaiah 59:20 speaks of the גּוֹאֵל (Redeemer) coming to Zion and to those who turn from transgression, indicating God’s deliverance for the repentant. Verse 21 highlights the covenant (בְּרִיתִי – my covenant) established by God, emphasizing the enduring presence of His Spirit (רוּחִי – my spirit) and words (דְבָרַי – my words) with His people across generations. Isaiah 59:20-21 offers a profound message of redemption and covenant. Verse 20 speaks of the Redeemer (גּוֹאֵל) who will come to Zion, specifically to those who repent of their sins, highlighting the importance of turning away from transgressions to receive God’s deliverance. Zion, representing the community of God’s people, becomes the focal point of this redemptive promise. In verse 21, the emphasis shifts to the enduring nature of God’s covenant (בְּרִיתִי) with His people. God promises that His Spirit (רוּחִי) and His words (דְבָרַי) will remain with His people across generations. This covenant signifies God’s unwavering commitment and presence, ensuring that His guidance and teachings will be perpetually with them. This continuity of divine presence and instruction underscores God’s faithfulness and the lasting impact of His promises. Together, these verses convey a powerful assurance of God’s redemption for the repentant and His enduring relationship with His people, reaffirming the significance of repentance, faithfulness, and the eternal nature of His covenant. Note the NT concepts on repentance, faithfulness, and a relationship with God are all consistent with these things found here in Isaiah and in the Torah!
In the NT text, these things resonate with Isaiah, such as mentioned previously how Ephesians 6:14-17 references the “armor of God,” drawing direct parallels to Isaiah’s imagery of the breastplate of righteousness and helmet of salvation. Romans 3:25-26 speaks of God’s righteousness demonstrating that it is through faith in the Messiah Yeshua that we receive redemption, echoing the concept of God’s just and redemptive nature found in Isaiah 59. In addition, we read according to Revelation 19:11-16 how Yeshua is our divine warrior executing judgment, aligning with the depiction of God’s retributive justice in Isaiah 59:18 (see also 2 Thessalonians 1:7-8). Isaiah 59:17-21 encapsulates the themes of divine righteousness, justice, and redemption, providing a rich theological foundation that is echoed and expanded in the NT text. The Scriptures emphasize God’s active role in delivering and sustaining His people through His righteous intervention, reaffirming the enduring nature of His covenant and the universal scope of His sovereignty. This is how Isaiah and the NT text speak of the God of Israel and His Messiah Yeshua!
Rabbinic Commentary on Isaiah 59:12-21
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
תרגום יונתן בן עוזיאל אל ישעיה פרק נט:יב-כא
יב אֲרֵי סַגִיאִין חוֹבָנָא קֳדָמָךְ וְחַטָאנָא אַסְהִידוּ בָנָא אֲרֵי חוֹבָנָא גְלַן לָנָא זַעֲוָיָתָנָא יְדַעְנָא לְהוֹן: יג מְרֵידְנָא וְכַדִיבְנָא בְּמֵימְרָא דַייָ וְאִסְתְּחַרְנָא לְאַחוֹרָא מִבָּתַר פּוּלְחָנָא דֶאֱלָהָנָא וַהֲוֵינָא מְמַלְלִין שְׁקַר וְסַטְיָא מוֹחַן וּמַפְקִין מִלִבְּהוֹן פִּתְגָמֵי שְׁקָר: יד וְאִסְתְּחַר לַאֲחוֹרָא עָבְדֵי דִינָא וְעָבְדֵי זְכוּתָא מֵרָחִיק קָמִין אֲרֵי אִתְקִילוּ עַבְדֵי קוּשְׁטָא וְעָבְדֵי הֵימְנוּתָא לָא יָכְלִין לְאִתְגַלָאָה: טו וַהֲווֹ עָבְדֵי קוּשְׁטָא מְטַמְרִין וּדְסָטָן מִבִּישׁ מִתְבַּזְזִין וּגְלֵי קֳדָם יְיָ וּבְאֵישׁ קֳדָמוֹהִי אֲרֵי לֵית דִינָא: טז וּגְלֵי קֳדָמוֹהִי דְלֵית גְבַר דְלֵיהּ עוֹבָדִין טָבִין וִידִיעַ קֳדָמוֹהִי וְלֵית אֱנַשׁ דִיקוּם וְיִבְעֵי עֲלֵיהוֹן וּפַרְקִינוּן בִּדְרַע תּוּקְפֵהּ וּבְמֵימָר רְעוּתִי סַעְדִינוּן: יז אִתְגְלֵי לְמֶעְבַּד זַכְוָן לְעַמֵהּ תְּקוֹף וּפוּרְקָן אַיְתֵי בְמֵימְרֵהּ לְדַחְלוֹהִי וְיִתְגְלֵי לְמֶעְבַּד לְאִתְפְּרָעָא בִתְקוֹף מְסַנְאֵי עַמֵהּ וִיתַב נִקְמָא לְבַעֲלֵי דְבָבוֹהִי: יח מָרֵי גַמְלַיָא הוּא גִמְלָא יְשַׁלֵם פּוּרְעֲנוּתָא לְסָנְאוֹהִי גִמְלָא לְבַעֲלֵי דְבָבוֹהִי לְנַנְוָתָא גִמְלָא יְשַׁלֵם: יט וְיִדְחֲלוּן מִמַעֲרְבָא יַת שְׁמָא דַייָ וּמִמַדְנַח שִׁמְשָׁא יַת יְקָרֵהּ אֲרֵי יֵיתוּן כִּשְׁפַע נְהַר פְּרָת מְעִיקָן בְּמֵימְרָא דַייָ יִתַּבְּרוּן: כ וְיֵיתֵי לְצִיוֹן פְרִיק וְלַאֲתָבָא מְרוֹדַיָא דְבֵית יַעֲקֹב לְאוֹרַיְתָא אֲמַר יְיָ: כא וַאֲנָא דֵין קְיָמִי עִמְהוֹן אֲמַר יְיָ רוּחַ קוּדְשִׁי דַעֲלָךְ וּפִתְגָמֵי נְבוּאָתִי דְשַׁוֵתִי בְּפוּמָךְ לָא יֶעְדוּן מִפּוּמָךְ וּמִפּוּם בְּנָךְ וּמִפּוּם בְּנֵי בְנָךְ אֲמַר יְיָ מִכְּעַן וְעַד עַלְמָא:
Targum Jonathan son of Uziel Isaiah 59:12-21
59:12 Because our iniquities are multiplied before Thee, and our sins testify against us: for our iniquities are revealed unto us, and our crimes we know them. 59:13 We have rebelled, and acted falsely against the WORD of the Lord; we have turned backward from following after the worship of our God; we have spoken falsehood and apostasy, hastening and bringing forth from their hearts lying words. 59:14 And justice is turned away backward, and righteousness standeth afar off: for they that follow truth stumble in the street; and they that follow faithfulness cannot shew themselves. 59:15 And they that follow truth are hidden, and those that depart from evil become a prey. It is revealed before the Lord, that there is no justice, which is evil in His sight 59:16 And it is revealed in His sight that there is no man who hath good works, and it is known to Him that there is no man, who would arise and seek after them: therefore He will redeem them by the arm of His strength, and by the WORD of His delight He will help them. 59:17 It is revealed, that He will work a great salvation for His people, yea, He will render vengeance to His enemies. 59:18 He is the Lord of retributions, He shall render recompense: vengeance to His enemies, retribution to His adversaries; He shall render recompense to the islands. 59:19 They shall fear the name of the Lord from the west, and His glory from the rising of the sun. When the oppressors shall come in like an inundation of the river Euphrates, they shall be broken by the WORD of the Lord. 59:20 And the Redeemer shall come to Zion, and turn the transgressors of the house of Jacob to the law, saith the Lord. 59:21 And as for me, this shall be my covenant with them, saith the Lord; My Holy Spirit that is upon thee, and the words of my prophecy which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy children, nor out of the mouth of thy children’s children, saith the Lord, from henceforth and forever. (TgJ)
| ספר ישעיה פרק נט | לוגוס | ספריה |
|---|---|---|
| יב כִּי-רַבּוּ פְשָׁעֵינוּ נֶגְדֶּךָ וְחַטֹּאותֵינוּ עָנְתָה בָּנוּ כִּי-פְשָׁעֵינוּ אִתָּנוּ וַעֲוֹנֹתֵינוּ יְדַעֲנוּם: יג פָּשֹׁעַ וְכַחֵשׁ בַּיהֹוָה וְנָסוֹג מֵאַחַר אֱלֹהֵינוּ דַּבֶּר-עֹשֶׁק וְסָרָה הֹרוֹ וְהֹגוֹ מִלֵּב דִּבְרֵי-שָׁקֶר: יד וְהֻסַּג אָחוֹר מִשְׁפָּט וּצְדָקָה מֵרָחוֹק תַּעֲמֹד כִּי-כָשְׁלָה בָרְחוֹב אֱמֶת וּנְכֹחָה לֹא-תוּכַל לָבוֹא: טו וַתְּהִי הָאֱמֶת נֶעְדֶּרֶת וְסָר מֵרָע מִשְׁתּוֹלֵל וַיַּרְא יְהֹוָה וַיֵּרַע בְּעֵינָיו כִּי-אֵין מִשְׁפָּט: טז וַיַּרְא כִּי-אֵין אִישׁ וַיִּשְׁתּוֹמֵם כִּי אֵין מַפְגִּיעַ וַתּוֹשַׁע לוֹ זְרֹעוֹ וְצִדְקָתוֹ הִיא סְמָכָתְהוּ: | יב אְרֵי סַגִיאִין חֹובַנָא לְקִבלָך וּחטָאַנָא אַסהִידוּ בַנָא אְרֵי חֹובַנָא גְלַן לַנָא וַעְוָיָתַנָא יְדַענָא לְהֹון׃ יג מְרֵידנָא וְכַדֵיבנָא בְמֵימְרָא דַיוי וְאִסתְחַרנָא לְאַחרָא מִבָתַר פוּלחָנָא דַאְלָהַנָא הֲוֵינָא מְמַלְלִין שְקַר וְסָטיָא מֹוחַן וּמַפְקִין מִלִיבְהֹון פִתגָמֵי שְקַר׃ יד וְיִסתְחַר לְאַחרָא דִינָא וְזָכוּתָא מֵרַחִיק קַמַת אְרֵי אִיתְקִילוּ בִרחֹובָא עָבְדֵי קֻשטָא וְעָבְדֵי הֵימָנוּתָא לָא יָכְלִין לְאִתגְלָאָה׃ טו וַהְוֹו עָבְדֵי קֻשטָא מִיטָרְפִין וְדִסטַן מִבִיש מִתבָזְזִין וּגלֵי קֳדָם יוי וּבאֵיש קֳדָמֹוהִי אְרֵי לֵית דִינָא׃ טז וּגלֵי קֳדָמֹוהִי וְלֵית גְבַר דְלֵיה עוּבָדִין טָבִין וִידִיַע קֳדָמֹוהִי וְלֵית אְנָש דִיקוּם וְיִבעֵי עְלֵיהֹון וּפרַקִנוּן בִדרָע תוּקפֵיה וּבמֵימַר רְעוּתֵיה סְעַדִינוּן׃ | יב אֲרֵי סַגִיאִין חוֹבָנָא קֳדָמָךְ וְחַטָאנָא אַסְהִידוּ בָנָא אֲרֵי חוֹבָנָא גְלַן לָנָא זַעֲוָיָתָנָא יְדַעְנָא לְהוֹן: יג מְרֵידְנָא וְכַדִיבְנָא בְּמֵימְרָא דַייָ וְאִסְתְּחַרְנָא לְאַחוֹרָא מִבָּתַר פּוּלְחָנָא דֶאֱלָהָנָא וַהֲוֵינָא מְמַלְלִין שְׁקַר וְסַטְיָא מוֹחַן וּמַפְקִין מִלִבְּהוֹן פִּתְגָמֵי שְׁקָר: יד וְאִסְתְּחַר לַאֲחוֹרָא עָבְדֵי דִינָא וְעָבְדֵי זְכוּתָא מֵרָחִיק קָמִין אֲרֵי אִתְקִילוּ עַבְדֵי קוּשְׁטָא וְעָבְדֵי הֵימְנוּתָא לָא יָכְלִין לְאִתְגַלָאָה: טו וַהֲווֹ עָבְדֵי קוּשְׁטָא מְטַמְרִין וּדְסָטָן מִבִּישׁ מִתְבַּזְזִין וּגְלֵי קֳדָם יְיָ וּבְאֵישׁ קֳדָמוֹהִי אֲרֵי לֵית דִינָא: טז וּגְלֵי קֳדָמוֹהִי דְלֵית גְבַר דְלֵיהּ עוֹבָדִין טָבִין וִידִיעַ קֳדָמוֹהִי וְלֵית אֱנַשׁ דִיקוּם וְיִבְעֵי עֲלֵיהוֹן וּפַרְקִינוּן בִּדְרַע תּוּקְפֵהּ וּבְמֵימָר רְעוּתִי סַעְדִינוּן: |
Isaiah continues saying the following according to the TgJ on Isaiah 59:12-16, יב אֲרֵי סַגִיאִין חוֹבָנָא קֳדָמָךְ וְחַטָאנָא אַסְהִידוּ בָנָא אֲרֵי חוֹבָנָא גְלַן לָנָא זַעֲוָיָתָנָא יְדַעְנָא לְהוֹן: 59:12 Because our iniquities are multiplied before Thee, and our sins testify against us: for our iniquities are revealed unto us, and our crimes we know them. יג מְרֵידְנָא וְכַדִיבְנָא בְּמֵימְרָא דַייָ וְאִסְתְּחַרְנָא לְאַחוֹרָא מִבָּתַר פּוּלְחָנָא דֶאֱלָהָנָא וַהֲוֵינָא מְמַלְלִין שְׁקַר וְסַטְיָא מוֹחַן וּמַפְקִין מִלִבְּהוֹן פִּתְגָמֵי שְׁקָר: 59:13 We have rebelled and acted falsely against the WORD of the Lord; we have turned backward from following after the worship of our God; we have spoken falsehood and apostasy, hastening and bringing forth from their hearts lying words. יד וְאִסְתְּחַר לַאֲחוֹרָא עָבְדֵי דִינָא וְעָבְדֵי זְכוּתָא מֵרָחִיק קָמִין אֲרֵי אִתְקִילוּ עַבְדֵי קוּשְׁטָא וְעָבְדֵי הֵימְנוּתָא לָא יָכְלִין לְאִתְגַלָאָה: 59:14 And justice is turned away backward, and righteousness standeth afar off: for they that follow truth stumble in the street; and they that follow faithfulness cannot shew themselves. טו וַהֲווֹ עָבְדֵי קוּשְׁטָא מְטַמְרִין וּדְסָטָן מִבִּישׁ מִתְבַּזְזִין וּגְלֵי קֳדָם יְיָ וּבְאֵישׁ קֳדָמוֹהִי אֲרֵי לֵית דִינָא: 59:15 And they that follow truth are hidden, and those that depart from evil become a prey. It is revealed before the Lord, that there is no justice, which is evil in His sight טז וּגְלֵי קֳדָמוֹהִי דְלֵית גְבַר דְלֵיהּ עוֹבָדִין טָבִין וִידִיעַ קֳדָמוֹהִי וְלֵית אֱנַשׁ דִיקוּם וְיִבְעֵי עֲלֵיהוֹן וּפַרְקִינוּן בִּדְרַע תּוּקְפֵהּ וּבְמֵימָר רְעוּתִי סַעְדִינוּן: 59:16 And it is revealed in His sight that there is no man who hath good works, and it is known to Him that there is no man, who would arise and seek after them: therefore He will redeem them by the arm of His strength, and by the WORD of His delight He will help them. (TgJ) The Aramaic translation of the Hebrew verses often offers additional details, explanations, and theological insights that are not present in the Hebrew text. The Targum Jonathan on Isaiah 59:12-16 provides a rich, interpretative translation of the Hebrew text into Aramaic, offering additional insight into the meaning and application of these verses. Here, the Aramaic translation underscores the deep sense of חטָאנָא (sins) and חוֹבָנָא (iniquities) that are multiplied before God, emphasizing that these iniquities testify against the people and are fully revealed to them. This resonates with the Hebrew text but adds a layer of communal awareness and public testimony to their transgressions. In verse 13, the Aramaic phrase מְרֵידְנָא וְכַדִיבְנָא בְּמֵימְרָא דַייָ (we have rebelled and acted falsely against the WORD of the Lord) highlights the rebellion against God’s WORD (Memra), a concept that is deeply significant in Aramaic theology. This implies a direct rejection of God’s presence (see Targum Onkeolos on Genesis 3) and divine instruction which is the active turning away from following God’s worship. In verse 14 we have the depiction of עָבְדֵי קוּשְׁטָא (those who follow truth) stumbling and being unable to reveal themselves due to the overwhelming falsehood and injustice is vividly portrayed. The Aramaic stresses the profound moral decay and societal breakdown where truth and faithfulness are hidden, and justice is turned away. Isaiah 59:13, as translated in the Targum Jonathan, paints a stark picture of moral decay and societal breakdown, where truth (קוּשְׁטָא) and faithfulness (הֵימְנוּתָא) are hidden, and justice (דִינָא,) is turned away. This profound moral decline is characterized by rebellion against God, falsehood, and a turning away from the truth of the Scriptures. In many ways, our society today exhibits similar patterns of moral and ethical challenges. Today there is an erosion of truth, just as truth was hidden in Isaiah’s time, today we see widespread misinformation and fake news, often spread through social media and other digital platforms. This obscures the truth and leads to confusion and mistrust. There is a Decline in Faithfulness. This relates to integrity which is often compromised in various spheres of life, including politics, business, and personal relationships. This decline undermines trust and stability in society. Justice is turned away from today. Similar to the absence of justice in Isaiah’s time, many people today feel that justice is not being served and we can see this in politics, the use of government money, perpetual wars, the national debt, and also the injustice in the legal system, various people are attacked and prosecuted due to their having the wrong belief systems. The falsehoods spoken in Isaiah 59:13, society today often grapples with dishonesty and deception, whether in personal interactions, corporate dealings, or public discourse. Notice how these parallels highlight the timeless relevance of Isaiah’s message. By recognizing these issues we can individually and in our communities strive for truth, faithfulness, and justice in our own lives and in the world.
Isaiah 59:15-16 emphasizes that there is no one who does good works or seeks righteousness, prompting God to intervene directly. The phrase לֵית גְבַר דְלֵיהּ עוֹבָדִין טָבִין (there is no man who has good works) and פַּרְקִינוּן בִּדְרַע תּוּקְפֵהּ (He will redeem them by the arm of His strength) highlight the necessity of divine redemption in the face of human inability to rectify their own sins.
The NT parallels these themes of sin, repentance, and divine intervention. For example, Romans 3:23-24 states, “for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.” This mirrors the acknowledgment of universal sinfulness and the need for divine redemption. Additionally, 2 Corinthians 5:21 emphasizes that, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God,” which aligns with the concept of God providing deliverance through His power and word. In Addition, the idea of justice and righteousness being far off (Isaiah 59:14) can be compared to Paul’s discussion of the law’s inability to save humanity (Romans 3:20, 7:7-25). The notion of truth being hidden and the righteous becoming prey (Isaiah 59:15) may be related to Yeshua’s statement that the truth will set one free (John 8:32), yet it is often rejected. In addition, the idea of redemption through God’s power and grace (Isaiah 59:16) aligns with the NT emphasis on salvation through faith in Yeshua the Messiah (see Ephesians 2:8-9, Titus 3:5). The Targum’s interpretation of God’s redemptive action as driven by His delight also echoes the NT concept of God’s love and mercy being the motivation behind His saving work (see John 3:16, Ephesians 2:4-7).
The differences between the Aramaic translation and the Hebrew text in Isaiah 59:12-16 can offer new insights and interpretations that may influence how these verses are applied in one’s life. These concepts remain highly relevant in both the original context and their application to our lives today, emphasizing the importance of repentance and reliance on divine grace.
| ספר ישעיה פרק נט | לוגוס | ספריה |
|---|---|---|
| יז וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה: יח כְּעַל גְּמֻלוֹת כְּעַל יְשַׁלֵּם חֵמָה לְצָרָיו גְּמוּל לְאֹיְבָיו לָאִיִּים גְּמוּל יְשַׁלֵּם: יט וְיִירְאוּ מִמַּעֲרָב אֶת-שֵׁם יְהֹוָה וּמִמִּזְרַח-שֶׁמֶשׁ אֶת-כְּבוֹדוֹ כִּי-יָבוֹא כַנָּהָר צָר רוּחַ יְהֹוָה נֹסְסָה בוֹ: כ וּבָא לְצִיּוֹן גּוֹאֵל וּלְשָׁבֵי פֶשַׁע בְּיַעֲקֹב נְאֻם יְהֹוָה: כא וַאֲנִי זֹאת בְּרִיתִי אוֹתָם אָמַר יְהֹוָה רוּחִי אֲשֶׁר עָלֶיךָ וּדְבָרַי אֲשֶׁר-שַֹמְתִּי בְּפִיךָ לֹא-יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ אָמַר יְהֹוָה מֵעַתָּה וְעַד-עוֹלָם: | יז וְיִתגְלֵי לְמַעְבַד זָכְווָן לְעַמֵיה תְקֹוף וּפֻרקָן יַיתֵי בְמֵימְרֵיה לְדָחְלֹוהִי לְמַעְבַד לְאִתפְרָעָא בִתקֹוף מִסָנְאֵי עַמֵיה וְיָתִיב נִקמָא לְבַעְלֵי דְבָבֹוהִי׃ יח מָרֵי גִמלַיָא הוּא גִמלָא יְשַלֵים פֹורעָנוּתָא לְסָנְאֹוהִי גַמלָא לְבַעְלֵי דְבָבֹוהִי לִנגָוָתָא גִמלָא יַשלֵים׃ יט וְיִדחְלוּן מִמַערְבָא יָת שְמָא דַיוי וּמִמַדנַח שִמשָא יָת יְקָרֵיה אְרֵי יֵיתֹון כִשפַע נְהַר פְרָת מְעִיקִין בְמֵימְרָא דַיוי יִתבָזְזוּן׃ כ וְיֵיתֵי לְצִיֹון פָרִיק וּלאָתָבָא מָרֹודַיָא דְבֵית יַעְקֹב לְאֹורָיתָא אְמַר יוי: כא וַאְנָא דֵין קְיָמִי עִמְהֹון אְמַר יוי רוּחַ קֻדשִי דַעְלָך וּפִתגָמֵי נְבוּאְתִי דְשַוִיתִי בְפוּמָך לָא יִעדֹון מִפוּמָך וּמִפוּם בְנָך וּמִפוּם בְנֵי בְנָך אְמַר יוי מִכְעַן וְעַד עָלְמָא׃ | יז אִתְגְלֵי לְמֶעְבַּד זַכְוָן לְעַמֵהּ תְּקוֹף וּפוּרְקָן אַיְתֵי בְמֵימְרֵהּ לְדַחְלוֹהִי וְיִתְגְלֵי לְמֶעְבַּד לְאִתְפְּרָעָא בִתְקוֹף מְסַנְאֵי עַמֵהּ וִיתַב נִקְמָא לְבַעֲלֵי דְבָבוֹהִי: יח מָרֵי גַמְלַיָא הוּא גִמְלָא יְשַׁלֵם פּוּרְעֲנוּתָא לְסָנְאוֹהִי גִמְלָא לְבַעֲלֵי דְבָבוֹהִי לְנַנְוָתָא גִמְלָא יְשַׁלֵם: יט וְיִדְחֲלוּן מִמַעֲרְבָא יַת שְׁמָא דַייָ וּמִמַדְנַח שִׁמְשָׁא יַת יְקָרֵהּ אֲרֵי יֵיתוּן כִּשְׁפַע נְהַר פְּרָת מְעִיקָן בְּמֵימְרָא דַייָ יִתַּבְּרוּן: כ וְיֵיתֵי לְצִיוֹן פְרִיק וְלַאֲתָבָא מְרוֹדַיָא דְבֵית יַעֲקֹב לְאוֹרַיְתָא אֲמַר יְיָ: כא וַאֲנָא דֵין קְיָמִי עִמְהוֹן אֲמַר יְיָ רוּחַ קוּדְשִׁי דַעֲלָךְ וּפִתְגָמֵי נְבוּאָתִי דְשַׁוֵתִי בְּפוּמָךְ לָא יֶעְדוּן מִפּוּמָךְ וּמִפּוּם בְּנָךְ וּמִפּוּם בְּנֵי בְנָךְ אֲמַר יְיָ מִכְּעַן וְעַד עַלְמָא: |
Isaiah goes on saying the following according to the TgJ on Isaiah 59:17-21, יז אִתְגְלֵי לְמֶעְבַּד זַכְוָן לְעַמֵהּ תְּקוֹף וּפוּרְקָן אַיְתֵי בְמֵימְרֵהּ לְדַחְלוֹהִי וְיִתְגְלֵי לְמֶעְבַּד לְאִתְפְּרָעָא בִתְקוֹף מְסַנְאֵי עַמֵהּ וִיתַב נִקְמָא לְבַעֲלֵי דְבָבוֹהִי: 59:17 It is revealed, that He will work a great salvation for His people, yea, He will render vengeance to His enemies. יח מָרֵי גַמְלַיָא הוּא גִמְלָא יְשַׁלֵם פּוּרְעֲנוּתָא לְסָנְאוֹהִי גִמְלָא לְבַעֲלֵי דְבָבוֹהִי לְנַנְוָתָא גִמְלָא יְשַׁלֵם: 59:18 He is the Lord of retributions, He shall render recompense: vengeance to His enemies, retribution to His adversaries; He shall render recompense to the islands. יט וְיִדְחֲלוּן מִמַעֲרְבָא יַת שְׁמָא דַייָ וּמִמַדְנַח שִׁמְשָׁא יַת יְקָרֵהּ אֲרֵי יֵיתוּן כִּשְׁפַע נְהַר פְּרָת מְעִיקָן בְּמֵימְרָא דַייָ יִתַּבְּרוּן: 59:19 They shall fear the name of the Lord from the west, and His glory from the rising of the sun. When the oppressors shall come in like an inundation of the river Euphrates, they shall be broken by the WORD of the Lord. כ וְיֵיתֵי לְצִיוֹן פְרִיק וְלַאֲתָבָא מְרוֹדַיָא דְבֵית יַעֲקֹב לְאוֹרַיְתָא אֲמַר יְיָ: 59:20 And the Redeemer shall come to Zion, and turn the transgressors of the house of Jacob to the law, saith the Lord. כא וַאֲנָא דֵין קְיָמִי עִמְהוֹן אֲמַר יְיָ רוּחַ קוּדְשִׁי דַעֲלָךְ וּפִתְגָמֵי נְבוּאָתִי דְשַׁוֵתִי בְּפוּמָךְ לָא יֶעְדוּן מִפּוּמָךְ וּמִפּוּם בְּנָךְ וּמִפּוּם בְּנֵי בְנָךְ אֲמַר יְיָ מִכְּעַן וְעַד עַלְמָא:59:21 And as for me, this shall be my covenant with them, saith the Lord; My Holy Spirit that is upon thee, and the words of my prophecy which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy children, nor out of the mouth of thy children’s children, saith the Lord, from henceforth and forever. (TgJ) The Targum Jonathan on Isaiah 59:17-21 provides a rich interpretative translation that offers additional depth and insight compared to the original Hebrew text. In Isaiah 59:17, the Aramaic phrase לְמֶעְבַּד זַכְוָן (to work salvation) emphasizes God’s active role in providing deliverance. The translation highlights the divine initiative in securing תְּקוֹף וּפוּרְקָן (strength and salvation) for His people, underscoring His mighty intervention against His enemies.
Isaiah 59:18 portrays God as מָרֵי גַמְלַיָא (the Lord of retributions) emphasizing His role in rendering פּוּרְעֲנוּתָא (recompense) and נִקְמָא (vengeance) to His adversaries. This not only highlights God’s justice but also His commitment to righting wrongs and avenging the oppressed. Throughout the Bible, God’s commitment to justice and His actions to right wrongs and avenge the oppressed are central themes that reflect His nature of mercy and righteousness. In the Tanakh, God delivers the Israelites from slavery in Egypt, showcasing His power and dedication to justice, as seen in the Exodus narrative. He often takes direct action against oppressors, emphasizing His role as the ultimate judge who ensures justice is served, as stated in Deuteronomy 32:35. Prophets like Isaiah are sent to call out injustice and advocate for the oppressed, urging God’s people to learn to do right, seek justice, and defend the vulnerable (Isaiah 1:17). In the NT, the final judgment, depicted in Revelation, assures that all wrongs will be righted, and justice will ultimately prevail. Moreover, believers are called to be agents of justice and mercy, being representatives of God for the oppressed and actively working toward justice, as highlighted in James 1:27. These themes illustrate God’s unwavering dedication to righting wrongs and defending the oppressed through direct intervention, prophetic advocacy, and the redemptive work of Yeshua, while calling His followers to participate in this divine calling and mission.
Isaiah 59:19 in the Aramaic translation expresses that people will fear the שְׁמָא דַייָ (the name of the Lord) from the west and His יְקָרֵהּ (glory) from the east. The imagery of oppressors being יֵיתוּן כִּשְׁפַע נְהַר פְּרָת (coming like an inundation of the Euphrates River) being broken by the מֵימְרָא דַייָ (the WORD of the Lord) emphasizes the power of God’s word to overcome overwhelming forces. Throughout the Bible, the God of Israel consistently demonstrates His power to overcome overwhelming forces, showcasing His sovereignty, might, and faithfulness. In the Tanakh, examples such as the victory of David over Goliath and the parting of the Red Sea illustrate God’s deliverance and miraculous intervention. His provision and protection, as seen in the story of Elijah during the drought, further highlight His ability to sustain His people in dire situations. In the NT, Yeshua’s ministry is marked by His authority over spiritual forces, including casting out demons and healing the sick, underscoring God’s power over all adversities. Believers are encouraged to put on the full armor of God, as described in Ephesians, to stand firm against spiritual challenges. In our lives today, we can expect God’s presence to be with us, providing comfort, guidance, and strength. We can trust that He can and will deliver us in the same ways that He has done in for others in the past. This is what it means to trust in His ability to intervene and help in difficult times, as expressed in Philippians 4:13. Paul writes in Romans 8:37 that we remain more than conquerors in all circumstances because of the Messiah Yeshua. These things reinforce that God remains actively involved in our lives, and that we can trust in Him during life’s challenges.
In Isaiah 59:20, the פְרִיק (Redeemer) coming to Zion signifies God’s promise of deliverance for those who return to the Torah. The Aramaic מְרוֹדַיָא (transgressors) of the house of Jacob are called to repentance, highlighting the transformative power of divine redemption. Isaiah 59:21 discusses the enduring רוּחַ קוּדְשִׁי (my Holy Spirit) and פִתְגָמֵי נְבוּאָתִי (words of my prophecy), emphasizing God’s lasting covenant that will persist through generations, ensuring His presence and guidance remain with His people, those who are faithful.
In the New Testament, similar themes of divine justice and redemption are evident. For instance, in Revelation 19:11-16, Yeshua is portrayed as a warrior bringing justice and retribution, riding a white horse and leading the heavenly armies. Furthermore, the promise of the Holy Spirit’s enduring presence is echoed in John 14:16-17, (see also Acts 2:38-39, Romans 8:9-11) where Yeshua speaks of the Holy Spirit abiding with believers forever. In addition, the idea of God’s redemptive work through a “redeemer” (Isaiah 59:20) can be compared to Yeshua, who is referred to as the “redeemer” in the NT (see Titus 2:13-14, 1 Timothy 2:5-6). Additionally, the idea of God’s covenant and the enduring nature of His promises (Isaiah 59:21) can be compared to the NT concept of the new covenant, which is characterized by the forgiveness of sins, the indwelling of the Holy Spirit, and the presence of God’s Torah written on the hearts of His people (see Jeremiah 31:31-34, Hebrews 8:7-13, 2 Corinthians 3:3-11). The Targum’s emphasis on the perpetual nature of God’s covenant aligns with the NT understanding that the new covenant is eternal and unbreakable (Luke 22:20, 1 Corinthians 11:25). In conclusion, the differences between the Aramaic translation and the Hebrew text in Isaiah 59:17-21 can offer new insights and interpretations that may influence how these verses are applied in one’s life. Additionally, there are parallels between these verses and the NT text, particularly in terms of themes such as redemption through a divine redeemer, the role of the Holy Spirit, and the enduring nature of God’s covenant. These concepts find profound parallels in the NT, reinforcing the consistency and continuity of God’s message of redemption and justice for all peoples, for those who are willing to humble themselves and believe!
