Introduction to Isaiah 66:1-12
The passages in Isaiah 66:1-6 are a sharply contrasting set of judgment oracles that immediately follow the hopeful vision of renewal declared in Isaiah 65:17-25. This section reveals a dual movement in God’s final words. While the future promises of restoration and transformation (as announced in Isaiah 65) are certain, there is also a pressing need to address the present with a call for genuine worship and moral integrity. In Isaiah 66:1-6, God warns against constructing superficial places of worship and offering empty sacrifices that are not accompanied by righteous living. Righteous living is consistently defined throughout the Scriptures as living in alignment with God’s will, obeying His commandments, and embodying moral integrity, justice, and love. It is centered on an relationship with God that manifests in outward actions reflecting His character.
How Righteousness is Framed and What the Standard Entails
- Obedience to God’s Torah: In the Tanakh, righteousness involves obeying God’s commandments as outlined in the Torah. For instance, Deuteronomy 6:25 states, “And it will be righteousness for us, if we are careful to do all this commandment before the LORD our God, as he has commanded us.” This includes both moral laws, such as the Ten Commandments (Exodus 20, etc), and ceremonial laws that were meant to guide God’s people in holiness.
- Faith and Trust in God: Righteousness is not purely external but is deeply rooted in faith. For example, Genesis 15:6 highlights that “Abram believed the LORD, and He credited it to him as righteousness.” This shows that trusting in God’s promises and a faith-filled relationship with Him are integral to righteous living. We note that being faith-filled means that one is being faithful to God and His word, one is living out God’s Word!
- Compassion and Justice: Righteous living also involves treating others justly and with compassion. Micah 6:8 succinctly defines the standard, “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” What this verse means is that we are to act ethically, caring for the vulnerable, and being fair in all dealings.
- Holiness and Purity: The scriptures call believers to pursue holiness in thought, word, and deed. For example, Leviticus 19:2 commands, “Be holy, because I, the LORD your God, am holy.” This standard applies to both external actions and the internal state of the heart.
We note in the NT text that Yeshua is emphasized as the ultimate standard having lived a perfect life and shown us the way we are to live out the Torah of God. In the NT, righteousness is redefined and demonstrated in Yeshua the Messiah. His life and teachings exemplify perfect righteousness, and believers are called to follow Him, to walk in His footsteps. Yeshua also expanded our understanding of righteousness beyond external compliance by directing us to recognize the source of sinful behavior, the heart, as seen in the Sermon on the Mount (Matthew 5-7). For instance, He teaches that avoiding anger and lust is as important as avoiding murder and adultery (Matthew 5:21-30). The NT text also emphasizes that righteousness is not just something that is lived, but it is also a gift from God through faith in the Messiah. As Paul writes in Romans 3:22, “This righteousness is given through faith in Jesus Christ to all who believe.” Righteousness is not something believers seek for justification before God towards salvation. Righteousness is a way of life for those who have been granted eternal life through the redemptive work of Christ, empowering them to live according to God’s standard. Yeshua and the apostles also highlight that love is the essence of righteous living. Matthew 22:37-40 records Yeshua summarizing the Torah with two commandments, loving God with all one’s heart and loving one’s neighbor as oneself. Romans 13:10 affirms, “Love does no harm to a neighbor. Therefore love is the fulfillment of the law.”
We note about righteous living according to Isaiah 66:1 we see Isaiah declares, “Thus says the LORD: ‘Heaven is my throne, and the earth is my footstool; what is the house that you would build for me, and what is the place of my rest?’” This rhetorical question shatters complacency in one’s faith and serves as a judgment on those who engage in empty religious action as opposed to having the motive to glorify God because of one’s relationship with the God of Israel and His Messiah, and the desire to bring glory to His name! Isaiah speaks of the careless slaughtering of animals for sacrifice (Isaiah 66:3) without the accompanying transformation of heart and behavior. The overall interchange between judgment and hope in these chapters (Isaiah 65-66) serves a crucial purpose. For the believing remnant, this message is a vindication that, despite the current situation and the empty, self-serving practices of some religious leaders, the promises spoken in chapters 60-62, of everlasting light, joy, and the complete transformation of creation, will eventually come to pass. God’s declaration in Isaiah 66:5-6 of His voice “rendering recompense to [His] enemies” confirms that divine justice is at work, ensuring that those who oppress and defy His ways will not triumph.
In today’s context, Isaiah 66:1-6 challenges us to inspect ourselves and seek the nature or our faith, and the authenticity of our own places of worship and the depth of our devotion to the Lord. These scriptures urge us to move beyond mere external piety and to harbor an inner life committed to justice, humility, and genuine devotion to God. At the same time, it provides hope by assuring us that the corrupt aspects of our world, whether they are institutions or practices that merely mimic righteousness, are temporary. The faithful are encouraged to trust that God’s promised renewal will transform every area of life, ensuring that true worship and justice will prevail. Therefore, we are to seek these things in our lives! Isaiah 66 is set against a backdrop of hope. These scriptures serve to warn, correct, and ultimately affirm to the believing remnant that God’s ultimate promises of a new, renewed creation that was announced in Isaiah 60-62 and 65, will be fully realized. This world will pass away, and the Lord God Almighty will make all things new. The question is will you be counted as one who has genuine devotion and righteousness that will be rewarded? Do you have the assured hope in the Messiah Yeshua, and do you have the promise of transformation into the newness of life that is not only future-oriented but also the guiding principle for life today?
Masoretic Text (MSS) on Isaiah 66:1-12
Isaiah opens saying the following according to Isaiah 66:1-6:
ספר ישעיה פרק סו
א כֹּה אָמַר יְהֹוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי-זֶה בַיִת אֲשֶׁר תִּבְנוּ-לִי וְאֵי-זֶה מָקוֹם מְנוּחָתִי: ב וְאֶת-כָּל-אֵלֶּה יָדִי עָשָֹתָה וַיִּהְיוּ כָל-אֵלֶּה נְאֻם-יְהֹוָה וְאֶל-זֶה אַבִּיט אֶל-עָנִי וּנְכֵה-רוּחַ וְחָרֵד עַל-דְּבָרִי: ג שׁוֹחֵט הַשּׁוֹר מַכֵּה-אִישׁ זוֹבֵחַ הַשֶּׂה עֹרֵף כֶּלֶב מַעֲלֵה מִנְחָה דַּם-חֲזִיר מַזְכִּיר לְבֹנָה מְבָרֵךְ אָוֶן גַּם-הֵמָּה בָּחֲרוּ בְּדַרְכֵיהֶם וּבְשִׁקּוּצֵיהֶם נַפְשָׁם חָפֵצָה: ד גַּם-אֲנִי אֶבְחַר בְּתַעֲלֻלֵיהֶם וּמְגוּרֹתָם אָבִיא לָהֶם יַעַן קָרָאתִי וְאֵין עוֹנֶה דִּבַּרְתִּי וְלֹא שָׁמֵעוּ וַיַּעֲשֹוּ הָרַע בְּעֵינַי וּבַאֲשֶׁר לֹא-חָפַצְתִּי בָּחָרוּ: ה שִׁמְעוּ דְּבַר-יְהֹוָה הַחֲרֵדִים אֶל-דְּבָרוֹ אָמְרוּ אֲחֵיכֶם שֹֹנְאֵיכֶם מְנַדֵּיכֶם לְמַעַן שְׁמִי יִכְבַּד יְהֹוָה וְנִרְאֶה בְשִֹמְחַתְכֶם וְהֵם יֵבֹשׁוּ: ו קוֹל שָׁאוֹן מֵעִיר קוֹל מֵהֵיכָל קוֹל יְהֹוָה מְשַׁלֵּם גְּמוּל לְאֹיְבָיו:
Isaiah 66:1 states, “Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? (כֹּה אָמַר יְהֹוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי-זֶה בַיִת אֲשֶׁר תִּבְנוּ-לִי וְאֵי-זֶה מָקוֹם מְנוּחָתִי:)” Isaiah 66:2 “For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. (וְאֶת-כָּל-אֵלֶּה יָדִי עָשָֹתָה וַיִּהְיוּ כָל-אֵלֶּה נְאֻם-יְהֹוָה וְאֶל-זֶה אַבִּיט אֶל-עָנִי וּנְכֵה-רוּחַ וְחָרֵד עַל-דְּבָרִי:)” Isaiah 66:3 “He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. (שׁוֹחֵט הַשּׁוֹר מַכֵּה-אִישׁ זוֹבֵחַ הַשֶּׂה עֹרֵף כֶּלֶב מַעֲלֵה מִנְחָה דַּם-חֲזִיר מַזְכִּיר לְבֹנָה מְבָרֵךְ אָוֶן גַּם-הֵמָּה בָּחֲרוּ בְּדַרְכֵיהֶם וּבְשִׁקּוּצֵיהֶם נַפְשָׁם חָפֵצָה:)” Isaiah 66:4 “I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. (גַּם-אֲנִי אֶבְחַר בְּתַעֲלֻלֵיהֶם וּמְגוּרֹתָם אָבִיא לָהֶם יַעַן קָרָאתִי וְאֵין עוֹנֶה דִּבַּרְתִּי וְלֹא שָׁמֵעוּ וַיַּעֲשֹוּ הָרַע בְּעֵינַי וּבַאֲשֶׁר לֹא-חָפַצְתִּי בָּחָרוּ:)” Isaiah 66:5 “Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed. (שִׁמְעוּ דְּבַר-יְהֹוָה הַחֲרֵדִים אֶל-דְּבָרוֹ אָמְרוּ אֲחֵיכֶם שֹֹנְאֵיכֶם מְנַדֵּיכֶם לְמַעַן שְׁמִי יִכְבַּד יְהֹוָה וְנִרְאֶה בְשִֹמְחַתְכֶם וְהֵם יֵבֹשׁוּ:)” Isaiah 66:6 “A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies. (קוֹל שָׁאוֹן מֵעִיר קוֹל מֵהֵיכָל קוֹל יְהֹוָה מְשַׁלֵּם גְּמוּל לְאֹיְבָיו:)”
Cross References for Isaiah 66:1-6: Ex 13:13; Le 2:2; 11:7; 26:28; Dt 23:18; 27:15; 1 Sa 2:10; 8:19; 15:22–23; 2 Sa 3:8; 7:4–7; 1 Ki 8:25–30; 2 Ki 21:2, 4, 6; 1 Ch 28:2; 29:14; 2 Ch 6:16–23; Ezr 9:4; 10:3; Job 6:11–24; 12:9; 13:8; Ps 2:4; 9:7; 11:4; 24:1–2; 34:18; 38:20; 51:11–19; 68:33; 86:1; 99:5; 119:120; Pr 1:17–24, 31–32; 10:24; 16:19; 28:14; Is 1:1–31; 3:4; 5:14, 19; 10:12; 26:11; 28:14; 30:16; 40:26; 41:28; 44:9, 19; 51:12; 57:14–58:7, 13; 59:7, 12, 18; 60:13, 15; 61:1–3, 8; 63:4; 65:2, 4, 6–13; 66:2, 5, 17; Je 7:4, 13, 24, 30–31; 14:22; 23:24; La 2:1; Eze 8:9–13; Joe 3:7, 16; Am 1:2; 5:21–25; Mic 6:7–8; 1 Mac 1:47; Mt 5:3–4, 10–12, 34–35; 10:22; 11:29; 23:22; Lk 6:22–23; 13:17; 18:13–14; Jn 4:20–21; 9:34; 15:18–21; 16:2; Ac 7:44–52; 17:22–27; Php 3:2; 2 Th 1:9–10; 1 Ti 2:11; Tt 2:13
These verses in Isaiah 66:1-6 reveal a lot to us about what God thinks in the last days, since the latter half of the chapter is dealing with the last days and world to come. In Isaiah 66:1 the declaration, כֹּה אָמַר יְהֹוָה immediately asserts God’s authority. The Scriptures state saying, “Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? (כֹּה אָמַר יְהֹוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי-זֶה בַיִת אֲשֶׁר תִּבְנוּ-לִי וְאֵי-זֶה מָקוֹם מְנוּחָתִי:).” The Hebrew words הַשָּׁמַיִם כִּסְאִי and וְהָאָרֶץ הֲדֹם רַגְלָי vividly illustrate that God’s dwelling and rule extend far beyond any human control, the Lord God is the Creator and Lord over all! The word כִּסְאִי (my throne) emphasizes God’s transcendent authority over all creation, inviting us to recognize that no human structure or ritual—no matter how impressive it may seem (בַּיִת meaning “house” or physical temple)—can capture His infinite majesty. The term בַּיִת (house) that humans build is contrasted with the transcendent, cosmic nature of God’s presence, while מְנוּחָתִי (My rest) implies a sacred resting place uniquely reserved for the Lord God of Israel, not confined by man-made limitations. The Hebrew language challenges readers to reflect on whether the institutions, rituals, or personal practices we construct truly honor the Creator God.
In Isaiah 66:2-4 the text contrasts the destinies of the humble with those who squander their lives in vain pursuits. Isaiah 66:2 states, “For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. (וְאֶת-כָּל-אֵלֶּה יָדִי עָשָֹתָה וַיִּהְיוּ כָל-אֵלֶּה נְאֻם-יְהֹוָה וְאֶל-זֶה אַבִּיט אֶל-עָנִי וּנְכֵה-רוּחַ וְחָרֵד עַל-דְּבָרִי:)” We note this is the type of person that the Lord God is looking towards, those who are humble. The term עָנִי (the poor or humble) and expressions like נְכֵה-רוּחַ (the broken in spirit) reveal God’s special concern for those who approach Him with sincerity and humility. This is contrasted with Isaiah 66:3 which states, “He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. (שׁוֹחֵט הַשּׁוֹר מַכֵּה-אִישׁ זוֹבֵחַ הַשֶּׂה עֹרֵף כֶּלֶב מַעֲלֵה מִנְחָה דַּם-חֲזִיר מַזְכִּיר לְבֹנָה מְבָרֵךְ אָוֶן גַּם-הֵמָּה בָּחֲרוּ בְּדַרְכֵיהֶם וּבְשִׁקּוּצֵיהֶם נַפְשָׁם חָפֵצָה:)” Here we find sacrificial language, using words such as זוֹבֵחַ (one who offers a sacrifice) and מִנְחָה (offering), is critiqued when such acts are performed merely as outward displays בְּדַרְכֵיהֶם (in their ways) and בְּשִׁקּוּצֵיהֶם (in their shows) rather than expressions of true devotion. Each example in this verse is carefully chosen to highlight practices that are offensive to the God of Israel and highlight disobedience to God’s word. For example, swine’s blood holds particular significance because pigs were considered unclean animals according to the Torah outlined in the Torah (Leviticus 11:7). The use of swine’s blood, therefore, symbolizes an act of defilement and rebellion against God, His covenant, and the kind of holiness that is to be in our lives. Offering something so fundamentally unclean in a ritual that is meant to be sacred demonstrates a disregard for God’s purity and commands. If people today would only consider the sacredness of their own bodies! These things warn us about inward corruption as well. Note also how the act of burning incense, which is associated with prayer and worship, also carries symbolic weight. Incense was meant to represent the prayers of the righteous ascending to God (Psalm 141:2), and its use in worship was regulated to ensure it was performed with reverence and obedience (Exodus 30:7–9). When paired with blessing an idol, the act of burning incense becomes idolatrous, a direct violation of the first of the ten commandments, which forbids worshiping other gods (Exodus 20:3). When God’s people engage in idolatry while pretending to maintain devotion to God, this represents a betrayal of their covenant relationship and a choice to follow their own corrupted ways instead of God’s righteous path, which is essentially what Isaiah 66:3 is speaking about. The overarching message of Isaiah 66:3 is that rituals and sacrifices, when divorced from genuine faith and obedience, become abhorrent and offensive to God. Those who worship the God of Israel are reminded that external acts of worship must align with an internal devotion to God’s principles. The verse critiques individuals who choose their own ways and delight in abominations, a term reflecting practices that are both immoral and spiritually corrupt. The Scripture calls for self-reflection, urging believers to examine whether their worship is sincere or merely performative. For modern readers, these powerful images prompt introspection about the authenticity of faith, do we really believe what God’s word says, which is synonymous to question whether our actions align with these spiritual values?
Isaiah 66:4 states, “I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. (גַּם-אֲנִי אֶבְחַר בְּתַעֲלֻלֵיהֶם וּמְגוּרֹתָם אָבִיא לָהֶם יַעַן קָרָאתִי וְאֵין עוֹנֶה דִּבַּרְתִּי וְלֹא שָׁמֵעוּ וַיַּעֲשֹוּ הָרַע בְּעֵינַי וּבַאֲשֶׁר לֹא-חָפַצְתִּי בָּחָרוּ:)” Verse 4 states that although God has called out and spoken His word (קָרָאתִי), many have not answered; they have chosen evil in His sight. This theme is both a warning and an expression of hope for the faithful remnant, those who heed God’s call will ultimately share in His promise of renewal. This is contrasted with Isaiah 66:5 which states, “Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed. (שִׁמְעוּ דְּבַר-יְהֹוָה הַחֲרֵדִים אֶל-דְּבָרוֹ אָמְרוּ אֲחֵיכֶם שֹֹנְאֵיכֶם מְנַדֵּיכֶם לְמַעַן שְׁמִי יִכְבַּד יְהֹוָה וְנִרְאֶה בְשִֹמְחַתְכֶם וְהֵם יֵבֹשׁוּ:)” Verse 5 continues by urging the faithful to listen carefully as God’s voice operates in the midst of a polarized society, even as adversaries use every means to oppose Him. The phrase, “He shall appear to your joy,” holds great significance for those faithful to God. For those who “tremble at His word” (הַחֲרֵדִים אֶל-דְּבָרוֹ), His appearing is a moment of immense comfort, affirmation, and fulfillment. It is the culmination of our hope and trust in God. Their joy stems from both the validation of our faith and the intimate experience of God’s presence and glory. In a broader sense, it speaks to the reassurance that our perseverance, often in the face of hatred or rejection, has not been in vain.
On the other hand, the verse conveys a stark warning to those who oppose the faithful or do not obey the Lord. The terms “your brethren that hated you” and “cast you out for My name’s sake” (אֲחֵיכֶם שֹֹנְאֵיכֶם מְנַדֵּיכֶם לְמַעַן שְׁמִי) reveal a scenario in which believers have suffered rejection or persecution because of their dedication to God. While these individuals may claim to glorify God or act with religious pretense, their actions betray their disobedience and insincerity. For them, God’s appearing brings shame (וְהֵם יֵבֹשׁוּ), a sense of deep regret and humiliation as they face the reality of their choices and separation from God’s favor. The theme of joy for the faithful and shame for the disobedient is also paralleled in several NT passages. For example, in Matthew 5:11-12, Yeshua reassures His followers that those persecuted for His sake will have great joy and reward in heaven, echoing the vindication promised in Isaiah 66:5. Similarly, in 2 Thessalonians 1:6-10, Paul describes how God will repay affliction to those who trouble believers while granting relief and glory to the faithful at Christ’s return. These parallels emphasize the consistent biblical message that true worship and obedience bring ultimate joy and fulfillment, while disobedience and hostility toward God’s people lead to divine judgment.
Isaiah 66:5 highlights the dichotomy between the joy of those who honor God and the shame of those who reject Him. It encourages believers to remain steadfast, trusting that God’s justice and presence will ultimately vindicate their faithfulness and bring them lasting joy.
Isaiah 66:6 then presents the “voice of the LORD” as one that will “render recompense to His enemies” (מְשַׁלֵּם גְּמוּל לְאֹיְבָיו), affirming that divine justice will prevail, vindicating the righteous and overturning oppression. Notice how how lives his or her life, whether it is for the Lord, or of oneself, this is rooted in the idea whether our practices align with who God is, having genuine care for justice and compassion for others, or do we become hollow, self-serving structures mirroring the flawed sacrifices described in Isaiah 66:3-4? Notice how the text states that people בָּחֲרוּ (chose) their own ways and that God will expose their תַעֲלֻלֵיהֶם (deeds, often with a nuance of misdeed), this reinforces that ethical living cannot be separated from sincere worship.
A notable parallel from the NT echoes this vision of God’s presence not being confined to human-constructed temples. In John 2:19-21, Yeshua declares, “Destroy this temple, and in three days I will raise it up,” pointing to the body and the resurrected life as the true dwelling place of God. This idea is further developed in Acts 7:48-50, where Stephen emphasizes that “the Most High does not live in houses made by human hands,” resonating with Isaiah’s depiction of God’s limitless domain. In addition to this, Revelation 21:22 states, “I saw no temple in the city, for the Lord God Almighty and the Lamb are its temple.” This description encapsulates the prophetic call to seek God’s presence with authentic, transformed hearts because one day we will be literally living in the presence of God.
In summary, the Hebrew text of Isaiah 66:1-6, with its emphatic words challenges believers even today to reject superficiality in worship and to embrace a life of genuine humility and responsiveness to God’s word. These Scriptures warn that those who engage in empty ritual without true devotion will face divine judgment, yet it assures the faithful that God’s ultimate plan of renewal and justice, as promised throughout Isaiah 65-66, will be fulfilled. This message resonates both in its immediate historical context and in the NT vision of a redeemed, transformed creation, offering timeless relevance for personal transformation and for seeking the power of God in our lives to overcome sin and live for the glory of God!
Isaiah continues saying the following according to Isaiah 66:7-12:
ספר ישעיה פרק סו
ז בְּטֶרֶם תָּחִיל יָלָדָה בְּטֶרֶם יָבוֹא חֵבֶל לָהּ וְהִמְלִיטָה זָכָר: ח מִי-שָׁמַע כָּזֹאת מִי רָאָה כָּאֵלֶּה הֲיוּחַל אֶרֶץ בְּיוֹם אֶחָד אִם-יִוָּלֵד גּוֹי פַּעַם אֶחָת כִּי-חָלָה גַּם-יָלְדָה צִיּוֹן אֶת-בָּנֶיהָ: ט הַאֲנִי אַשְׁבִּיר וְלֹא אוֹלִיד יֹאמַר יְהֹוָה אִם-אֲנִי הַמּוֹלִיד וְעָצַרְתִּי אָמַר אֱלֹהָיִךְ: י שִֹמְחוּ אֶת-יְרוּשָׁלַם וְגִילוּ בָהּ כָּל-אֹהֲבֶיהָ שִֹישֹוּ אִתָּהּ מָשֹוֹשֹ כָּל-הַמִּתְאַבְּלִים עָלֶיהָ: יא לְמַעַן תִּינְקוּ וּשְֹבַעְתֶּם מִשֹּׁד תַּנְחֻמֶיהָ לְמַעַן תָּמֹצּוּ וְהִתְעַנַּגְתֶּם מִזִּיז כְּבוֹדָהּ: יב כִּי-כֹה | אָמַר יְהֹוָה הִנְנִי נֹטֶה-אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל-צַד תִּנָּשֵֹאוּ וְעַל-בִּרְכַּיִם תְּשָׁעֳשָׁעוּ:
Isaiah 66:7 states, “Before she travailed, she brought forth; before her pain came, she was delivered of a man child. (בְּטֶרֶם תָּחִיל יָלָדָה בְּטֶרֶם יָבוֹא חֵבֶל לָהּ וְהִמְלִיטָה זָכָר:)” Isaiah 66:8 “Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. (מִי-שָׁמַע כָּזֹאת מִי רָאָה כָּאֵלֶּה הֲיוּחַל אֶרֶץ בְּיוֹם אֶחָד אִם-יִוָּלֵד גּוֹי פַּעַם אֶחָת כִּי-חָלָה גַּם-יָלְדָה צִיּוֹן אֶת-בָּנֶיהָ:)” Isaiah 66:9 “Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God. (הַאֲנִי אַשְׁבִּיר וְלֹא אוֹלִיד יֹאמַר יְהֹוָה אִם-אֲנִי הַמּוֹלִיד וְעָצַרְתִּי אָמַר אֱלֹהָיִךְ:)” Isaiah 66:10 “Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: (שִֹמְחוּ אֶת-יְרוּשָׁלַם וְגִילוּ בָהּ כָּל-אֹהֲבֶיהָ שִֹישֹוּ אִתָּהּ מָשֹוֹשֹ כָּל-הַמִּתְאַבְּלִים עָלֶיהָ:)” Isaiah 66:11 “That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. (לְמַעַן תִּינְקוּ וּשְֹבַעְתֶּם מִשֹּׁד תַּנְחֻמֶיהָ לְמַעַן תָּמֹצּוּ וְהִתְעַנַּגְתֶּם מִזִּיז כְּבוֹדָהּ:)” Isaiah 66:12 “For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. (כִּי-כֹה | אָמַר יְהֹוָה הִנְנִי נֹטֶה-אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל-צַד תִּנָּשֵֹאוּ וְעַל-בִּרְכַּיִם תְּשָׁעֳשָׁעוּ:)”
Cross References for Isaiah 66:7-12: Ge 16:1–4; 20:18; 29:1–30:6; 49:25; Nu 11:12; 25:1; Dt 32:43; Job 3:12; Ps 26:8; 72:3, 7; 119:165; 122:6; 137:6; Pr 17:21–28; Is 9:6; 11:8; 13:8; 25:6, 9; 30:28; 33:21; 37:3; 48:18; 49:18–23; 52:1–3; 54:1; 57:4, 18–19; 60:1–6, 16; 61:1–3, 6; 62:2; 64:4; 65:1–7, 18–19; 66:7; Je 18:2–13; Eze 37:1–8; Joe 3:18; Mic 5:3; Zec 14:1–4; Tob 13:14; Mt 5:13–20; 9:1–38; Mk 9:41–50; Ro 12:1–6; 15:10; 1 Pe 2:1–25, Re 12:2, 5; 21:24
In Isaiah 66:7-12, the Hebrew text offers layers of meaning that enrich our interpretation and application today. In Isaiah 66:7, the use of בְּטֶרֶם (before) twice creates a hyperbolic image. The description is of a woman giving birth before a chevel (חֵבֶל, meaning a bundle or a period of gestation) even arrives. This emphasizes that God’s creative and redemptive activity is not constrained by natural order but occurs in an unexpected, miraculous instant. This challenges our common assumptions about time and procedure in relation to God’s timing. This invites us to trust that God’s intervention often transcends human expectations. God’s creative and redemptive activity transcends natural order because it originates from His infinite power and sovereignty, allowing Him to work in ways that defy human understanding or limitations. For instance, in Isaiah 66:7-8, the imagery of a woman giving birth before labor pains conveys the idea of an instantaneous and miraculous event that bypasses the normal processes of creation. This highlights that the Lord God is not bound by the constraints of time, biology, or physical laws as we understand them. Creation itself is a prime example. In Genesis 1:3, God speaks light into existence with the simple command, “Let there be light.” No physical process or preparation leads to this moment because it is the glory of God that was initially giving the light. Similarly, in the story of Israel’s deliverance from Egypt, events like the parting of the Red Sea (Exodus 14:21-22) demonstrate God’s ability to alter natural elements to accomplish His redemptive purposes. In addition, in the NT, the resurrection of Yeshua provides the ultimate demonstration of God’s redemptive power over natural laws. Yeshua’s victory over death (Luke 24:5-7, note also Lazarus in John 11:41-43) is a miraculous event that breaks the natural order, affirming God’s authority to bring life and hope where there was once finality. Furthermore, Paul’s teaching in 2 Corinthians 5:17 that “if anyone is in Christ, he is a new creation” reflects this same principle of renewal and newness of life that God provides for those who seek Him! God’s redemptive work in transforming lives happens both instantly as a process throughout one’s life when individuals put their faith in Him, bypassing human efforts or limitations.
In Isaiah 66:8, the verse asks, מִי-שָׁמַע כָּזֹאת מִי רָאָה כָּאֵלֶּה (Who hath heard such a thing? who hath seen such things?), using rhetorical questions to evoke wonder at events that seem logically impossible, as even Zion, despite its trial (חָלָה), is depicted in the process of birthing her children. This passage portrays the sudden and miraculous emergence of a nation being born out of another nation, analogized to Zion bringing forth her children as an act of divine intervention, bypassing natural processes and human limitations. The phrase הֲיוּחַל אֶרֶץ בְּיוֹם אֶחָד (shall the earth be made to bring forth in one day) and אִם-יִוָּלֵד גּוֹי פַּעַם אֶחָת (or shall a nation be born at once) highlights the impossibility of such events occurring in a natural context. In the Exodus we see the swift and unanticipated birth of a nation. This imagery reflects God’s sovereignty and His ability to bring renewal or deliverance at the exact moment He chooses no matter how improbable it may seem to human minds. (Note this in light of how powerful a nation Egypt was at that time.) The reference to Zion (צִיּוֹן) travailing and then bringing forth children (כִּי-חָלָה גַּם-יָלְדָה צִיּוֹן אֶת-בָּנֶיהָ) portrays labor as a metaphor for struggle followed by miraculous creation or transformation. This dual imagery of pain and triumph resonates deeply for believers, as it signifies that times of hardship and travail may lead to moments of divine breakthrough and fulfillment. Theologically, this reflects the ultimate hope for restoration and fulfillment of God’s promises. In the NT, a parallel further illuminates the implications of this passage. For example, in John 3:3-5, Yeshua speaks of being “born again,” describing a spiritual rebirth that happens not by human effort but by divine initiative. Similarly, in Revelation 21:1-4, the vision of the new heaven and new earth represents the sudden emergence of a renewed creation where God dwells with His people. Both passages echo the transformative and miraculous themes present in Isaiah 66:8, affirming that God’s redemptive work is a sudden, divine act that brings about something entirely new and unprecedented.
In Isaiah 66:9, the paradoxical declaration, הַאֲנִי אַשְׁבִּיר וְלֹא אוֹלִיד (Shall I bring to the birth, and not cause to bring forth?), underscores that God is the ultimate source of life and, at times, also the one who withholds it. The paradoxical declaration in Isaiah 66:9 aligns well with the New Testament narrative, particularly regarding God’s sovereign role in both life and spiritual renewal. In Isaiah 66:9, the phrase הַאֲנִי אַשְׁבִּיר וְלֹא אוֹלִיד conveys God’s absolute control over creation and life itself. This passage highlights that if God initiates a process (bringing to the point of birth), He will see it through to completion (bringing forth). This reassures believers that God’s plans, both in creation and redemption, are purposeful and certain. Paul wrote in Philippians 1:6 a similar principle by stating that “He who began a good work in you will carry it on to completion until the day of Christ Jesus.” This passage emphasizes the faithfulness of God to finish what He starts, just as Isaiah 66:9 portrays the certainty of God’s actions. Similarly, in Romans 8:29-30, Paul writes about God’s sovereign plan of salvation, explaining that those whom God foreknew, He also predestined, called, justified, and glorified. This shows that God’s purposes in the lives of believers are not left incomplete but are carried out fully by His will. Furthermore, Yeshua applies this principle in John 16:21 when He compares the anguish of a woman in labor to the joy that comes when her child is born. This metaphor reflects the process of struggle and travail that leads to ultimate fulfillment, mirroring the assurance in Isaiah 66:9 that God does not abandon His purposes midway but faithfully sees them through. Thus, Isaiah 66:9 fits seamlessly with the NT narrative. Both attest to God’s absolute sovereignty and His unfailing commitment to bring His plans, whether they pertain to creation, salvation, or individual lives, to full fruition. This consistency across the Scriptures encourages believers to trust in God’s faithfulness, especially in seasons of waiting or difficulty.
In Isaiah 66:10-12, the passage then shifts toward communal renewal by calling on the people to rejoice in Jerusalem (שִֹמְחוּ אֶת-יְרוּשָׁלַם) and promising an outpouring of blessing, as seen in the powerful image of God extending His favor like a river of peace (כְּנָהָר שָׁלוֹם) and a stream flowing with the glory of nations (כְּנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם). This imagery of joyful restoration and inexhaustible blessing reflects a cosmic renewal that is both personal and communal in scope. Isaiah 66:12 and Isaiah 2 share profound thematic and linguistic resonances, particularly in their portrayal of the nations being drawn to Zion and the overarching vision of peace and divine blessing. Isaiah 66:12 uses vivid imagery of the overflowing abundance, as God declares, “I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream” (כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם). This imagery conveys the idea of God’s inexhaustible grace and the inclusion of the Gentiles (nations) in the blessing and restoration of Zion. The nurturing language, with phrases like “ye shall be borne upon her sides and dandled upon her knees” (וִינַקְתֶּם עַל-צַד תִּנָּשֵֹאוּ וְעַל-בִּרְכַּיִם תְּשָׁעֳשָׁעוּ), evokes an intimate and tender relationship between God, Zion, and her people, emphasizing restoration and consolation. We note how this verse brings us full circle back to Isaiah 2:2-3, where Isaiah provided a parallel vision saying, “And it shall come to pass in the last days, that the mountain of the LORD’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, ‘Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths.'” The image of nations streaming to Zion reflects a universal call to all nations to participate in God’s peace and learn His ways, aligning closely with the promise of peace in Isaiah 66:12. The language in Isaiah 2, such as “all nations shall flow unto it,” conveys a gravitational pull of God’s glory that draws all peoples, echoing the overflowing “glory of the Gentiles” in Isaiah 66:12. These passages emphasize the divine initiative in establishing peace, justice, and restoration, with Zion as the central location where God’s presence transforms the world. We notice how the Lord God of Israel brings peace to the hearts and lives of the people. This is quite opposite to what we see in the other false religions such as Islam which fills its practitioners with hatred towards others, even to bearing false testimony for the purpose of moving forward in their objective to conquer the world. Isaiah 2 highlights the nations actively seeking instruction and walking in God’s paths of peace and in the Torah, while Isaiah 66 depicts the blessings of peace and nurturing that is flowing outward from Zion and extending to the Gentiles. Together, they present a holistic picture of God’s redemptive work, the gathering of all nations into His plan and the ushering in of a new era marked by peace, mercy, love, and grace. The New Testament mirrors this vision in passages like Revelation 21:24-26, where the nations bring their glory into the New Jerusalem, a direct fulfillment of the themes in Isaiah. Furthermore, Paul emphasizes these things according to Ephesians 2:14-18 which underscores the breaking down of barriers between Jews and Gentiles, offering peace through Yeshua the Messiah, who unites all people into one body, which is again a fulfillment of the vision of both Isaiah 66 and Isaiah 2.
In the NT text we find similar themes emerge when comparing to Isaiah 66:7-12. For instance, 2 Corinthians 5:17 speaks of becoming a new creation in Christ, suggesting a transformative moment that parallels the sudden, miraculous birth presented in Isaiah. Revelation 21:1-4 further echoes this idea by presenting the vision of a new heaven and a new earth where God dwells with His people, wiping away every tear. This expresses a consummation of the promised restoration and joy that begins with the overturning of natural limits in Isaiah 66. Together, these texts encourage modern believers to trust in the God of Israel whose ways defy our expectations, who brings forth peace, joy, love, and renewal in moments that seem impossible, and who ultimately transforms both individuals and communities through His boundless grace.
Rabbinic Commentary on Isaiah 66:1-12
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 סו:א-יב
א כִּדִנַן אֲמַר יְיָ שְׁמַיָא כוּרְסֵי יְקָרֵי וְאַרְעָא כְּבַשׁ קֳדָמַי אֵידֵין בֵּיתָא דְתִבְנוֹן קֳדָמַי וְאֵידֵין אֲתַר בֵּית אַשְׁרָיוּת שְׁכִנְתִּי: ב וְיַת כָּל אִלֵין גְבוּרְתִי עֲבָדַת וַהֲלָא הֲוָאָה כָל אִלֵין אֲמַר יְיָ וּבְדֵין רַעֲוָא קֳדָמַי לְאִסְתַּכָּלָא בֵּיהּ בִּדְעַנְוְתָן וּמַכִּיךְ רוּחַ וּמִשְׁתְּוֵי לִקֳבֵל פִתְגָמִי: ג נָכֵיס תּוֹרָא כְּקָטִיל גְבַר דָבַח אִימַר כְּנָקֵיף כְּלֵב מַסְקֵי קוּרְבַּן דַם חֲזִירָא קוּרְבַּן מַתְּנַתְהוֹן מַתְּנַת אוֹנָס אַף אִינוּן אִתְרְעִיאוּ בְּאוֹרְחַתְהוֹן וּבְשִׁיקוּצֵיהוֹן נַפְשֵׁהוֹן אִתְרְעִיאַת: ד אַף אֲנָא אֶצְבֵּי בְתַבְרֵהוֹן וּמִמַה דְיָצְפָן לָא יִשְׁתֵּיזְבוּן חֲלַף דִשְׁלָחֵית נְבִיֵי וְלָא תָבוּ אִתְנַבִיאוּ וְלָא קַבִּילוּ וַעֲבָדוּ דְבִישׁ קֳדָמַי וּבִדְלָא צְבִינָא אִתְרְעִיאוּ: ה קַבִּילוּ פִּתְגָמָא דַייָ צַדִיקַיָא דְמִשְׁתְּוָן לִקֳבֵיל פִּתְגָמֵי רְעוּתֵיהּ אָמְרִין אֲחֵיכוֹן סַנְאֵיכוֹן מֵרַחֲקֵיכוֹן בְּדִיל שְׁמִי יִסְגֵי יְקָרָא דַייָ וְנֶחֱזֵי בְחֶדְוַתְכוֹן וְאִינוּן יִבְהֲתוּן: ו קַל אִתְרְגוֹשָׁא מֵקַרְתָּא דִירוּשְׁלֵם קָלָא מַהֵיכְלָא קַל מֵימְרָא דַייָ דִמְשַׁלֵים גַמְלָא לְבַעֲלֵי דְבָבוֹהִי: ז עַד לָא מֵיתֵי עָקָא לָהּ תִּתְפְּרִיק עַד לָא יֵיתֵי לָהּ זִיעַ בְּחֶבְלִין עַל יְלִידָה יִתְגְלֵי מַלְכָּהּ: ח מַן שְׁמַע כַּחֲדָא מַן חֲזָא כְּאִלֵין הָאֶפְשַׁר דְתִתְעֲבֵיד אַרְעָא בְּיוֹמָא חָד אִם יִתְבְּרֵי עַמָא זְמַן חֲדָא אֲרֵי עֲתִידָא דְתִתְנְחֵים צִיוֹן וְתִתְמְלֵי מֵעַם שְׁבִי גַלְוָתָהָא: ט אֲנָא אֱלָהָא בְּרִית עַלְמָא מִבְּרֵאשִׁית אֲמַר יְיָ אֲנָא בְרֵית כָל אֱנָשָׁא אֲנָא בַדְרֵית יַתְהוֹן לְבֵינֵי עַמְמַיָא אַף אֲנָא עֲתִיד לְכַנָשָׁא גַלְוָתִיךְ אֲמַר אֱלָהָיִךְ: י חֲדוֹ בִירוּשְׁלֵם וּבוּעוּ בָהּ כָּל רָחֲמָהָא דוּצוּ עִמָהּ דַיִץ כָּל דַהֲווֹ מִתְאַבְּלִין עֲלָה: יא בְּדִיל דְתִתְפַּנְקוּן וְתִשְׂבְּעוּן מִבִּזַת תַּנְחוּמָתָהָא בְּדִיל דְתִשְׁתּוּן וְתִתְרַווֹן מַחֲמַד יְקָרָהּ: יב אֲרֵי כִדְנַן אֲמַר יְיָ הָא אֲנָא מַיְתִי לָהּ כִּשְׁפַע נְהַר פְּרָת שְׁלַם וְכִנְחַל מַגְבַּר יְקַר עַמְמַיָא וְתִתְפַּנְקוּן עַל גִסְסִין תִּתְנַטְלוּן וְעַל רְכוּבִין תִּתְרַבּוּן:
Targum Jonathan son of Uziel Isaiah 66:1-12
66:1 Thus saith the Lord, the heavens are the throne of my glory, and the earth is a footstool before me: where is the house that ye build unto me? and where is the place of the dwelling of my Shekinah? 66:2 For all these things my power hath made, and have not all these things been? saith the Lord: but it shall be my delight to consider the man, even him, who is of an humble and a contrite spirit, and trembleth on account of my word. 66:3 He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; the offering of their gifts is the gift of violence. Yea, they delight in their paths, and their soul findeth pleasure in their abominations. 66:4 I also will desire their destruction, and they shall not be delivered from that which they dread; because, when I sent my prophets, yea, they did not repent; they prophesied, but they obeyed not: but they did evil before me, and they delighted in that I desired not. 66:5 Hear the word of the Lord, O ye righteous! who tremble on account of the words of His will; your brethren that hate you, that cast you out for my name’s sake, say “Let the glory of the Lord be magnified, that we may see your joy;” but they shall be confounded. 66:6 A voice of a tumult from the city of Jerusalem, a voice from the temple, a voice of the WORD of the Lord, who rendereth recompense to His enemies. 66:7 Before distress cometh upon her, she shall be redeemed; and before trembling cometh upon her, like the pains upon a woman in child-bearing, her King shall be revealed. 66:8 Who hath heard such a thing? who hath seen such things? Is it possible that a country be made in one day, and a nation be created at once? but Zion shall be comforted, and shall be filled with the people of the captivity of her captivity. 66:9 I am God; I have created the world from the beginning, saith the Lord; I, even I have created all men; I, even I have scattered them among the nations, also I will gather thy captivity, saith thy God. 66:10 Rejoice ye on account of Jerusalem, and be ye glad on account of her, all ye that love her: rejoice greatly with her, all ye that mourn for her: 66:11 In order that ye may delight yourselves and be satisfied with the food of her consolations, in order that ye may drink and overflow with the wine of her glory. 66:12 For thus saith the Lord, behold, I bring unto her peace, as the floods of the river Euphrates, and the glory of the nations, as an overwhelming stream, and ye shall delight yourselves: ye shall be borne upon the sides, and ye shall be nourished upon the knees. (TgJ)
| ספר ישעיה פרק סו א כֹּה אָמַר יְהֹוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי-זֶה בַיִת אֲשֶׁר תִּבְנוּ-לִי וְאֵי-זֶה מָקוֹם מְנוּחָתִי: ב וְאֶת-כָּל-אֵלֶּה יָדִי עָשָֹתָה וַיִּהְיוּ כָל-אֵלֶּה נְאֻם-יְהֹוָה וְאֶל-זֶה אַבִּיט אֶל-עָנִי וּנְכֵה-רוּחַ וְחָרֵד עַל-דְּבָרִי: ג שׁוֹחֵט הַשּׁוֹר מַכֵּה-אִישׁ זוֹבֵחַ הַשֶּׂה עֹרֵף כֶּלֶב מַעֲלֵה מִנְחָה דַּם-חֲזִיר מַזְכִּיר לְבֹנָה מְבָרֵךְ אָוֶן גַּם-הֵמָּה בָּחֲרוּ בְּדַרְכֵיהֶם וּבְשִׁקּוּצֵיהֶם נַפְשָׁם חָפֵצָה: ד גַּם-אֲנִי אֶבְחַר בְּתַעֲלֻלֵיהֶם וּמְגוּרֹתָם אָבִיא לָהֶם יַעַן קָרָאתִי וְאֵין עוֹנֶה דִּבַּרְתִּי וְלֹא שָׁמֵעוּ וַיַּעֲשֹוּ הָרַע בְּעֵינַי וּבַאֲשֶׁר לֹא-חָפַצְתִּי בָּחָרוּ: ה שִׁמְעוּ דְּבַר-יְהֹוָה הַחֲרֵדִים אֶל-דְּבָרוֹ אָמְרוּ אֲחֵיכֶם שֹֹנְאֵיכֶם מְנַדֵּיכֶם לְמַעַן שְׁמִי יִכְבַּד יְהֹוָה וְנִרְאֶה בְשִֹמְחַתְכֶם וְהֵם יֵבֹשׁוּ: ו קוֹל שָׁאוֹן מֵעִיר קוֹל מֵהֵיכָל קוֹל יְהֹוָה מְשַׁלֵּם גְּמוּל לְאֹיְבָיו: | לוגוס א כִדנָן אְמַר יוי שְמַיָא כוּרסֵי יְקָרִי וְאַרעָא כֵיבַש קֳדָמַי אֵידֵין בֵיתָא דְתִבנֹון קֳדָמַי וְאֵידֵין הוּא אְתַר בֵית אַשרָיוּת שְכִינְתִי׃ נבואת ישעיה דאיתנבי בסוף נבואתיה ביומי מנשה בר חזקיהו מלך שבטא דבית יהודה בשבעת עשׂר בתמוז בשעתא דאקים מנשה צלמא בהיכלא איתנבי לעמא בית ישׂראל כדנן אמר ייי שמיא כורסי יקרי ולמא אתון מתגאן קדמי בביתא הדין דאיתנבי על ידוי דשלמה מלכא לשמי עילאין ותתאין לא מצו לסוברא שכינת יקרי כד אמיר על ידוי דשלמה הא שמיא ושמי שמיא לא יכלין לסוברא ית שכינת יקרי אף אילהין ביתא הדין דבניתון השתא לית רעוא קדמי ביה מן בגלל דאתון מרגזין קדמי ובכין הא גזירתא נפקא מן קדמי לאייתאה ית נבוכד רצר ויחרביניה ויגלי יתכון מן קרתא דירושלם כד שמע מנשה פיתגמי תוכחתיה דישעיה איתמלי חימה עלוהי אמר לעבדוהי רהוטו בתריה תפסוהי רהטו בתריה למתפסיה ערק מן קדמיהון ופתח אילן חרובא פומיה ובלעיה אייתיאו נגרין דפרזלא ונסרו ית אילנא עד די דמיה דישעיה נגיד היך מוי הדא היא דכתיב ואף אדם זכי אשד מנשה סגי לחדא עד דמלא ית ירושלם סיפא לסיפא בר מחובוהי דחב ודחייב ית ישׂראל וית דבית יהודה למעבד דביש קדם ייי על דקטל ית ישעיה דהוה מוכח להון ואמר תהוון סבירין דבזכותכון איתנבי ביתא הדין אף אילהין בזכוות אבהתכון זדיקיא אשרי קדשא בריך הוא שכינתיה בגויה וברם השתא אמר ייי שמיא כורסי יקרי וארעא כיבש קדמי אידין ביתא דתיבנון לשמי ואידין אתרא בית אשריות שכינתי ב וְיָת כָל אִלֵין גְבוּרְתִי עְבַדַת הְלָא הְוַאָה כָל אִלֵין אְמַר יוי וּבדֵין רַעְוָא קֳדָמַי לְאִסתַכָלָא בֵיה בִדעִנוְתָן וּמַכִיך רוּחַ וּמִשתְוֵי לָקֳבֵיל פִתגָמִי׃ ג נָכֵיס תֹור כְקָטֵיל גְבַר דָבַח אִמַר כְנָקֵיף כְלַב מַסֵיק קֻרבַן דַם חְזִירָא קֻרבַן מַתְנָתְהֹון מַתְנָת אֹונֵיס אַף אִנוּן אִתְרעִיאוּ בְאֹורחָתְהֹון וּבשִקוּצֵיהֹון נַפשְהֹון אִתרְעִיאַת׃ ד אַף אְנָא אַצבֵי בִתבָרְהֹון וּמִמָא דִיצִיפוּ לָא יִשתֵיזְבוּן חְלָף דִשלַחִית נְבִיַי וְלָא תָבוּ אִתנַבִיאוּ וְלָא קַבִילוּ וַעְבַדוּ דְבִיש קֳדָמַי וּבִדלָא צְבֵינָא אִתרְעִיאוּ׃ ה קַבִילוּ פִתגָמָא דַיוי צַדִיקַיָא דְמִשתְוַן לָקֳבֵיל פִתגָמֵי רְעוּתֵיה אָמְרִין אְחֵיכֹון סָנְאֵיכֹון מְרַחְקֵיכֹון בְדִיל שְמִי יִסגֵי יְקָרָא דַיוי וְנִחזֵי בְחַדוַתכֹון וְאִנוּן יִבַהתוּן׃ ו קָל אִתרְגֹושָא מִקַרתָא יְרוּשלַם קָלָא מֵהֵיכְלָא קָל מֵימְרָא דַיוי דִמשַלֵים גִמלָא לְבַעְלֵי דְבָבֹוהִי׃ | ספריה א כִּדִנַן אֲמַר יְיָ שְׁמַיָא כוּרְסֵי יְקָרֵי וְאַרְעָא כְּבַשׁ קֳדָמַי אֵידֵין בֵּיתָא דְתִבְנוֹן קֳדָמַי וְאֵידֵין אֲתַר בֵּית אַשְׁרָיוּת שְׁכִנְתִּי: ב וְיַת כָּל אִלֵין גְבוּרְתִי עֲבָדַת וַהֲלָא הֲוָאָה כָל אִלֵין אֲמַר יְיָ וּבְדֵין רַעֲוָא קֳדָמַי לְאִסְתַּכָּלָא בֵּיהּ בִּדְעַנְוְתָן וּמַכִּיךְ רוּחַ וּמִשְׁתְּוֵי לִקֳבֵל פִתְגָמִי: ג נָכֵיס תּוֹרָא כְּקָטִיל גְבַר דָבַח אִימַר כְּנָקֵיף כְּלֵב מַסְקֵי קוּרְבַּן דַם חֲזִירָא קוּרְבַּן מַתְּנַתְהוֹן מַתְּנַת אוֹנָס אַף אִינוּן אִתְרְעִיאוּ בְּאוֹרְחַתְהוֹן וּבְשִׁיקוּצֵיהוֹן נַפְשֵׁהוֹן אִתְרְעִיאַת: ד אַף אֲנָא אֶצְבֵּי בְתַבְרֵהוֹן וּמִמַה דְיָצְפָן לָא יִשְׁתֵּיזְבוּן חֲלַף דִשְׁלָחֵית נְבִיֵי וְלָא תָבוּ אִתְנַבִיאוּ וְלָא קַבִּילוּ וַעֲבָדוּ דְבִישׁ קֳדָמַי וּבִדְלָא צְבִינָא אִתְרְעִיאוּ: ה קַבִּילוּ פִּתְגָמָא דַייָ צַדִיקַיָא דְמִשְׁתְּוָן לִקֳבֵיל פִּתְגָמֵי רְעוּתֵיהּ אָמְרִין אֲחֵיכוֹן סַנְאֵיכוֹן מֵרַחֲקֵיכוֹן בְּדִיל שְׁמִי יִסְגֵי יְקָרָא דַייָ וְנֶחֱזֵי בְחֶדְוַתְכוֹן וְאִינוּן יִבְהֲתוּן: ו קַל אִתְרְגוֹשָׁא מֵקַרְתָּא דִירוּשְׁלֵם קָלָא מַהֵיכְלָא קַל מֵימְרָא דַייָ דִמְשַׁלֵים גַמְלָא לְבַעֲלֵי דְבָבוֹהִי: |
Isaiah opens saying the following according to the TgJ on Isaiah 66:1-6, א כִּדִנַן אֲמַר יְיָ שְׁמַיָא כוּרְסֵי יְקָרֵי וְאַרְעָא כְּבַשׁ קֳדָמַי אֵידֵין בֵּיתָא דְתִבְנוֹן קֳדָמַי וְאֵידֵין אֲתַר בֵּית אַשְׁרָיוּת שְׁכִנְתִּי: 66:1 Thus saith the Lord, the heavens are the throne of my glory, and the earth is a footstool before me: where is the house that ye build unto me? and where is the place of the dwelling of my Shekinah? ב וְיַת כָּל אִלֵין גְבוּרְתִי עֲבָדַת וַהֲלָא הֲוָאָה כָל אִלֵין אֲמַר יְיָ וּבְדֵין רַעֲוָא קֳדָמַי לְאִסְתַּכָּלָא בֵּיהּ בִּדְעַנְוְתָן וּמַכִּיךְ רוּחַ וּמִשְׁתְּוֵי לִקֳבֵל פִתְגָמִי: 66:2 For all these things my power hath made, and have not all these things been? saith the Lord: but it shall be my delight to consider the man, even him, who is of an humble and a contrite spirit, and trembleth on account of my word. ג נָכֵיס תּוֹרָא כְּקָטִיל גְבַר דָבַח אִימַר כְּנָקֵיף כְּלֵב מַסְקֵי קוּרְבַּן דַם חֲזִירָא קוּרְבַּן מַתְּנַתְהוֹן מַתְּנַת אוֹנָס אַף אִינוּן אִתְרְעִיאוּ בְּאוֹרְחַתְהוֹן וּבְשִׁיקוּצֵיהוֹן נַפְשֵׁהוֹן אִתְרְעִיאַת: 66:3 He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; the offering of their gifts is the gift of violence. Yea, they delight in their paths, and their soul findeth pleasure in their abominations. ד אַף אֲנָא אֶצְבֵּי בְתַבְרֵהוֹן וּמִמַה דְיָצְפָן לָא יִשְׁתֵּיזְבוּן חֲלַף דִשְׁלָחֵית נְבִיֵי וְלָא תָבוּ אִתְנַבִיאוּ וְלָא קַבִּילוּ וַעֲבָדוּ דְבִישׁ קֳדָמַי וּבִדְלָא צְבִינָא אִתְרְעִיאוּ: 66:4 I also will desire their destruction, and they shall not be delivered from that which they dread; because, when I sent my prophets, yea, they did not repent; they prophesied, but they obeyed not: but they did evil before me, and they delighted in that I desired not. ה קַבִּילוּ פִּתְגָמָא דַייָ צַדִיקַיָא דְמִשְׁתְּוָן לִקֳבֵיל פִּתְגָמֵי רְעוּתֵיהּ אָמְרִין אֲחֵיכוֹן סַנְאֵיכוֹן מֵרַחֲקֵיכוֹן בְּדִיל שְׁמִי יִסְגֵי יְקָרָא דַייָ וְנֶחֱזֵי בְחֶדְוַתְכוֹן וְאִינוּן יִבְהֲתוּן: 66:5 Hear the word of the Lord, O ye righteous! who tremble on account of the words of His will; your brethren that hate you, that cast you out for my name’s sake, say “Let the glory of the Lord be magnified, that we may see your joy;” but they shall be confounded. ו קַל אִתְרְגוֹשָׁא מֵקַרְתָּא דִירוּשְׁלֵם קָלָא מַהֵיכְלָא קַל מֵימְרָא דַייָ דִמְשַׁלֵים גַמְלָא לְבַעֲלֵי דְבָבוֹהִי: 66:6 A voice of a tumult from the city of Jerusalem, a voice from the temple, a voice of the WORD of the Lord, who rendereth recompense to His enemies. (TgJ) The Targum Jonathan on Isaiah 66:1-6 is not merely a translation of the Hebrew text but also an expansive interpretive commentary that deepens the original message and shifts the focus from an external temple to the inner life of the worshipper. For instance, while the Hebrew Bible in Isaiah 66:1 begins with the well‐known image “Heaven is my throne and the earth my footstool” (Isaiah 66:1), the Aramaic text uses the word שְׁמַיָא (heaven) and אַרְעָא (earth) to stress not only God’s transcendence but also the foundation upon which His glory rests. Moreover, the Targum introduces the concept of the “house that is built” (בֵּיתָא דְתִבְנוֹן) and contrasts it with “the place of the blessing of my Shekhinah” (אֲתַר בֵּית אַשְׁרָיוּת שְׁכִנְתִּי). This distinction moves the emphasis away from physical structures to the manifestation of God’s presence, suggesting that genuine worship is characterized by the indwelling presence of God rather than by externalities.
Another notable difference is evident in the Targum’s critique of insincere ritual sacrifice. In Isaiah 66:3, terms like תּוֹרָא (“instruction” or “law”) are employed in a metaphorical context to describe how the Torah and its precepts are to be upheld with the utmost integrity. The imagery of “cutting off” or “slaying” (קְטִיל גְבַר דָבַח) is used to intensify the insistence that the people’s offerings must be free of corruption. The explicit mention of חֲזִירָא (swine) underscores the impurity of offerings that, although physically presented, remain unacceptable due to their lack of heartfelt devotion. The Targum’s language here challenges the reader by asserting that mere external performance, even if lavish, is worthless if it is not accompanied by inner righteousness, as illustrated by the reference to the “hypocritical” nature (שִׁיקוּצֵיהוֹן) of such acts.
In practical terms for today’s life, these differences compel us to assess our own worship not by the grandeur of our institutions or the perfection of our ritual but by the authenticity of our inner commitment to God’s word, פִּתְגָמֵי (the divine sayings or precepts). The Targum’s insistence that true worship requires a heart that is “in line” with God’s spirit (as seen in the context of דְעַנְוְתָן, meaning their understanding or perception) resonates with contemporary calls to prioritize spiritual integrity over mere structural or ritualistic compliance.
This theme of inner versus outer worship finds clear parallels in the NT text. For example, in Matthew 15:8-9, Yeshua quotes Isaiah (cf. Isaiah 29:13) saying, “This people honors me with their lips, but their heart is far from me,” which echoes the Targum’s reproach of offering hollow sacrifices. Similarly, John 4:23-24 records Yeshua teaching that true worshipers will worship the Father “in spirit and truth,” reinforcing the idea that God seeks worship that emanates from a transformed heart rather than outward ritual. Additionally, Hebrews 10:1-10 contrasts the action of repetitive sacrifices with the sacrifice of Yeshua the Messiah, thus emphasizing that the quality of one’s inner devotion and the transformation of life are what truly count. Even Romans 12:1, which urges believers to offer their bodies as a “living sacrifice,” further supports the message that authentic worship is a matter of internal surrender and daily obedience rather than external formality. This call to sincere worship is a recurring theme throughout the Torah and the rest of the Tanakh, emphasizing that true devotion requires heartfelt obedience, humility, and reverence for God, rather than putting on a show in outward appearances.
In the Torah Sincere Worship Appears Frequently
- Deuteronomy 6:4-5 (“The Shema”) commands complete love for God with all one’s heart, soul, and might, underscoring sincerity in worship.
- Leviticus 19:4 warns against idolatry, highlighting God’s demand for undivided devotion.
- Exodus 20:3-5 (the Ten Commandments) prohibits worship of other gods and the making of idols, stressing exclusive and authentic worship.
In the Ketuvim and Neviim Sections of the Tanakh
- The Psalms frequently emphasize heartfelt worship, such as in Psalm 51:16–17, where David declares that God desires a contrite heart rather than sacrifices.
- Isaiah 1:11-17 critiques hypocritical sacrifices, echoing the theme of sincerity over ritual.
- Micah 6:6-8 captures this beautifully, asking what God requires and concluding it is “to act justly, love mercy, and walk humbly with your God.”
- Jeremiah 7:3-11 warns against trusting in the temple as a talisman while living unrighteously, reinforcing the need for genuine devotion.
Across these texts, and elsewhere, the Lord God of Israel consistently calls for worship that emanates from true love, obedience, and humility, rather than mere outward observance of rituals. This thread ties the Torah and all of Scripture together, reminding us that the Lord God values our intention and whether we are walking in God’s ways with a sincere heart, or just for outward show. While the Hebrew text of Isaiah 66:1-6 provides a powerful picture of God’s sovereignty and the need for sincere worship, the Targum Jonathan amplifies this message by employing Aramaic nuances (שְׁמַיָא, אַרְעָא, and פִּתְגָמֵי) to stress that God’s dwelling is not confined within a building but is found where hearts fully align with His divine instruction. This interpretive expansion not only enriches our understanding but also challenges us today to examine whether our external rites are accompanied by genuine inner devotion—a theme that is echoed throughout the New Testament (see Matthew 15:8–9; John 4:23–24; Romans 12:1; Hebrews 10:1–10).
| ספר ישעיה פרק סו ז בְּטֶרֶם תָּחִיל יָלָדָה בְּטֶרֶם יָבוֹא חֵבֶל לָהּ וְהִמְלִיטָה זָכָר: ח מִי-שָׁמַע כָּזֹאת מִי רָאָה כָּאֵלֶּה הֲיוּחַל אֶרֶץ בְּיוֹם אֶחָד אִם-יִוָּלֵד גּוֹי פַּעַם אֶחָת כִּי-חָלָה גַּם-יָלְדָה צִיּוֹן אֶת-בָּנֶיהָ: ט הַאֲנִי אַשְׁבִּיר וְלֹא אוֹלִיד יֹאמַר יְהֹוָה אִם-אֲנִי הַמּוֹלִיד וְעָצַרְתִּי אָמַר אֱלֹהָיִךְ: י שִֹמְחוּ אֶת-יְרוּשָׁלַם וְגִילוּ בָהּ כָּל-אֹהֲבֶיהָ שִֹישֹוּ אִתָּהּ מָשֹוֹשֹ כָּל-הַמִּתְאַבְּלִים עָלֶיהָ: יא לְמַעַן תִּינְקוּ וּשְֹבַעְתֶּם מִשֹּׁד תַּנְחֻמֶיהָ לְמַעַן תָּמֹצּוּ וְהִתְעַנַּגְתֶּם מִזִּיז כְּבוֹדָהּ: יב כִּי-כֹה | אָמַר יְהֹוָה הִנְנִי נֹטֶה-אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל-צַד תִּנָּשֵֹאוּ וְעַל-בִּרְכַּיִם תְּשָׁעֳשָׁעוּ: | לוגוס ז עַד לָא מֵיתֵי עָקָא לַה תִתפְרֵיק עַד לָא יֵיתֵי לַה זְיָע כְחִבלִין עַל יָלְדָא יִתגְלֵי מַלכַה׃ ח מַן שְמַע כְהָדָא מַן חְזָא כְאִלֵין הְאִפשַר דְתִתעְבֵיד אַרעָא בְיֹומָא חַד אִם יִתבְרֵי עַמַה זְמָן חְדָא אְרֵי עְתִידָא דְתִתנַחַם צִיֹון וְתִתמְלֵי מֵעַם גָלְוָתַהָא׃ ט אְנָא אְלָהָא בְרֵית עָלְמָא מִבְרֵישִית אְמַר יוי אְנָא בְרֵית כָל אְנָשָא אְנָא בַדַרִית יָתְהֹון לְבֵינֵי עַמְמַיָא אַף אְנָא עְתִיד לְכַנָשָא גָלְוָתִיך אְמַר אְלָהִיך׃ י חְדֹו בִירוּשלַם וּבוּעוּ בַה כָל רָחְמַהָא דוּצוּ עִימַה דְיָץ כָל דַהוֹו מִתאַבְלִין עְלַה׃ יא בְדִיל דְתִתפַנְקוּן וְתִסבְעוּן מִבִיזַת תַנחוּמַהָא בְדִיל דְתִשתֹון וְתִרוֹון מֵחְמַר יְקָרַה׃ יב אְרֵי כִדנָן אְמַר יוי הָאְנָא מֵיתֵי לַה כִשפַע נְהַר פְרָת שְלָם וְכִנחַל מְגַבַר יְקָר עַמְמַיָא וְתִתפַנְקוּן עַל גִססִין תִתנַטלוּן וְעַל רְכוּבִין תִתרַבֹון׃ | ספריה ז עַד לָא מֵיתֵי עָקָא לָהּ תִּתְפְּרִיק עַד לָא יֵיתֵי לָהּ זִיעַ בְּחֶבְלִין עַל יְלִידָה יִתְגְלֵי מַלְכָּהּ: ח מַן שְׁמַע כַּחֲדָא מַן חֲזָא כְּאִלֵין הָאֶפְשַׁר דְתִתְעֲבֵיד אַרְעָא בְּיוֹמָא חָד אִם יִתְבְּרֵי עַמָא זְמַן חֲדָא אֲרֵי עֲתִידָא דְתִתְנְחֵים צִיוֹן וְתִתְמְלֵי מֵעַם שְׁבִי גַלְוָתָהָא: ט אֲנָא אֱלָהָא בְּרִית עַלְמָא מִבְּרֵאשִׁית אֲמַר יְיָ אֲנָא בְרֵית כָל אֱנָשָׁא אֲנָא בַדְרֵית יַתְהוֹן לְבֵינֵי עַמְמַיָא אַף אֲנָא עֲתִיד לְכַנָשָׁא גַלְוָתִיךְ אֲמַר אֱלָהָיִךְ: י חֲדוֹ בִירוּשְׁלֵם וּבוּעוּ בָהּ כָּל רָחֲמָהָא דוּצוּ עִמָהּ דַיִץ כָּל דַהֲווֹ מִתְאַבְּלִין עֲלָה: יא בְּדִיל דְתִתְפַּנְקוּן וְתִשְׂבְּעוּן מִבִּזַת תַּנְחוּמָתָהָא בְּדִיל דְתִשְׁתּוּן וְתִתְרַווֹן מַחֲמַד יְקָרָהּ: יב אֲרֵי כִדְנַן אֲמַר יְיָ הָא אֲנָא מַיְתִי לָהּ כִּשְׁפַע נְהַר פְּרָת שְׁלַם וְכִנְחַל מַגְבַּר יְקַר עַמְמַיָא וְתִתְפַּנְקוּן עַל גִסְסִין תִּתְנַטְלוּן וְעַל רְכוּבִין תִּתְרַבּוּן: |
Isaiah continues according to the TgJ on Isaiah 66:7-12 saying, ז עַד לָא מֵיתֵי עָקָא לָהּ תִּתְפְּרִיק עַד לָא יֵיתֵי לָהּ זִיעַ בְּחֶבְלִין עַל יְלִידָה יִתְגְלֵי מַלְכָּהּ: 66:7 Before distress cometh upon her, she shall be redeemed; and before trembling cometh upon her, like the pains upon a woman in child-bearing, her King shall be revealed. ח מַן שְׁמַע כַּחֲדָא מַן חֲזָא כְּאִלֵין הָאֶפְשַׁר דְתִתְעֲבֵיד אַרְעָא בְּיוֹמָא חָד אִם יִתְבְּרֵי עַמָא זְמַן חֲדָא אֲרֵי עֲתִידָא דְתִתְנְחֵים צִיוֹן וְתִתְמְלֵי מֵעַם שְׁבִי גַלְוָתָהָא: 66:8 Who hath heard such a thing? who hath seen such things? Is it possible that a country be made in one day, and a nation be created at once? but Zion shall be comforted, and shall be filled with the people of the captivity of her captivity. ט אֲנָא אֱלָהָא בְּרִית עַלְמָא מִבְּרֵאשִׁית אֲמַר יְיָ אֲנָא בְרֵית כָל אֱנָשָׁא אֲנָא בַדְרֵית יַתְהוֹן לְבֵינֵי עַמְמַיָא אַף אֲנָא עֲתִיד לְכַנָשָׁא גַלְוָתִיךְ אֲמַר אֱלָהָיִךְ: 66:9 I am God; I have created the world from the beginning, saith the Lord; I, even I have created all men; I, even I have scattered them among the nations, also I will gather thy captivity, saith thy God. י חֲדוֹ בִירוּשְׁלֵם וּבוּעוּ בָהּ כָּל רָחֲמָהָא דוּצוּ עִמָהּ דַיִץ כָּל דַהֲווֹ מִתְאַבְּלִין עֲלָה: 66:10 Rejoice ye on account of Jerusalem, and be ye glad on account of her, all ye that love her: rejoice greatly with her, all ye that mourn for her: יא בְּדִיל דְתִתְפַּנְקוּן וְתִשְׂבְּעוּן מִבִּזַת תַּנְחוּמָתָהָא בְּדִיל דְתִשְׁתּוּן וְתִתְרַווֹן מַחֲמַד יְקָרָהּ: 66:11 In order that ye may delight yourselves and be satisfied with the food of her consolations, in order that ye may drink and overflow with the wine of her glory. יב אֲרֵי כִדְנַן אֲמַר יְיָ הָא אֲנָא מַיְתִי לָהּ כִּשְׁפַע נְהַר פְּרָת שְׁלַם וְכִנְחַל מַגְבַּר יְקַר עַמְמַיָא וְתִתְפַּנְקוּן עַל גִסְסִין תִּתְנַטְלוּן וְעַל רְכוּבִין תִּתְרַבּוּן:66:12 For thus saith the Lord, behold, I bring unto her peace, as the floods of the river Euphrates, and the glory of the nations, as an overwhelming stream, and ye shall delight yourselves: ye shall be borne upon the sides, and ye shall be nourished upon the knees. (TgJ) The Targum Jonathan’s rendition of Isaiah 66:7-12 emphasizes a dynamic and almost immediate process of transformation and restoration that differs in nuance from the more concise Hebrew Masoretic text. For example, the Targum uses terms such as תִתְפְּרִיק (“will be disbanded” or “will be set off”) to describe a miraculous and sudden birthing or renewal process, suggesting that the nation’s renewal will occur even before its long-awaited “labor” is complete. Similarly, phrases like תִתְנְחֵים (“will be comforted” or “will be consoled”) and תִתְפַּנְקוּן (“will be pampered” or “will luxuriate”) deepen the text’s promise of not only restoration but also of a profound, joyous satisfaction that transforms sorrow into delight. These elaborations, absent, or at least far less explicit, in the original Hebrew text, invite modern readers to perceive God’s redeeming work as both sudden and complete, one that reorders our lives with a sense of immediacy and overwhelming comfort.
In addition, the Targum’s introduction of בְּרִית עַלְמָא (“everlasting covenant”) reinforces the timeless and universal nature of God’s promises, stressing that His covenant is eternal. We note how Isaiah speaks of both historical Israel and gentile peoples seeking the God of Israel. This interpretive expansion challenges believers today to reflect on the nature of God’s covenant as not only redemptive but intimately restorative. God’s covenant is transformative because it establishes a profound and unbreakable relationship between mankind and the Creator God. This results in the reshaping of our identity, purpose, and daily lives. At its core, the covenant reflects God’s promises of redemption, provision, and literally His presence in our daily lives. When we embrace His covenant and His holy Word (the Scriptures), we are not only recipients of His grace but are also called into a life of faithfulness and transformation that mirrors His character. One key way God’s covenant transforms us is by affirming our identity as His people; we can have assurance of this in our lives! In passages like Jeremiah 31:33, God declares, “I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.” This marks the inward transformation, where God’s Torah shapes our hearts, alters how we think, feel, and act. The covenant is about this internal transformation and renewal that fosters love, mercy, and obedience. Moreover, the covenant empowers us by establishing a relationship with God through His Spirit. In Ezekiel 36:26-27, God promises to give His people a “new heart” and put His Spirit within them, enabling them to walk in His ways. This is echoed in the NT according to Paul in Romans 8:1–4, where the work of the Spirit through Christ’s covenant empowers believers to live victoriously over sin and grow in godliness. The covenant is also transformative in its hope of restoration and renewal. It reminds us that no matter how broken or distant we feel, the Lord God of Israel has committed to redeem and restore us. Isaiah 66, for instance, speaks of the sudden joy and comfort that God’s covenant brings, as He renews not just individuals but entire communities. This hope produces perseverance and purpose, allowing believers to live boldly and meaningfully even in the face of challenges. It is in this way that God’s covenant transforms us because it is anchored in His steadfast love and faithfulness. By entering into a covenant with Him, we are shaped by His promises and called to reflect His nature in our lives. This transformation is both personal, renewing our hearts, and communal, as it calls us to extend His love and justice to the world around us. In living out the covenant, we become testimonies of His power to redeem, renew, and restore.
The NT text echoes the theme of sudden, transformative renewal and invitational covenant. For instance, Revelation 21:1-4 proclaims the arrival of “a new heaven and a new earth” in an instant, a vision that corresponds to the Targum’s imagery expressed in בְּיוֹמָא חָד (“in one day”). In this vision, God wipes away every tear and turns mourning into joy, paralleling the promise in the Targum that the people will be comforted and satisfied as the TgJ writes using similar words like תִתְנְחֵים (“will be comforted” or “will be consoled”) and תִתְפַּנְקוּן (“will be pampered” or “will luxuriate”). Likewise, Luke 1:72-73 echoes God’s covenantal faithfulness by stating that “He has helped his servant Israel, in remembrance of His mercy,” a sentiment that resonates with the Targum’s declaration of אֲנָא אֱלָהָא בְּרִית עַלְמָא (“I, God, am an everlasting covenant”). These NT passages underscore that the radical, almost instantaneous renewal envisioned in Isaiah’s prophecy finds its ultimate fulfillment in the work of the Messiah, who inaugurates a kingdom of restoration and intimacy with God.
Thus, while the original Hebrew text of Isaiah 66:7-12 powerfully outlines themes of birth, mourning, and renewal, the Targum Jonathan enriches this vision through its expansive Aramaic commentary. Its use of words like תִתְפְּרִיק, תִתְנְחֵים, תִתְפַּנְקוּן, and בְּרִית עַלְמָא lends a heightened sense of immediacy and comfort to the prophetic promise, an interpretation that encourages modern readers to embrace God’s redemptive power in their personal lives and in their communities. The NT depictions of instantaneous renewal and the reaffirmation of God’s covenant (as seen in Revelation 21:1-4 and Luke 1:72-73) provide a powerful parallel, reinforcing the idea that God’s salvation is both transformative and boundless.
