Isaiah Identifies Three Main Problems with Idolatry, ישעיהו מא:יט-כד/ Isaiah 41:19-24

Introduction to Isaiah 41:19-24

Here in Isaiah 41:19-24 we read how God is now comforting His people who are afraid of Cyrus who took over Babylon. The Lord God is providing reasons to trust in Him! We note again how the people (the idol worshipers) were challenged concerning the lordship of the God of Israel and now at this point the idols themselves are being challenged. The biblical text itself demonstrates how the Lord God Almighty is Lord overall and is in control of history. Here, the Lord shows this fact again (Isaiah 41:25), and this time God shows his ability as the Creator to foretell his actions with accuracy, something the idols cannot do. The question that is raised in Isaiah 41:21-24 is to ask the idols whether they are able to do or say something, and then more specifically in Isaiah 41:25-29, where God asks who can match his deeds. What is interesting is how these verses speak to the predictive prophecy of God and of the power of God to provide us with a future expectation of what is to come because He is in control of history. Interestingly, this challenge is followed by another address to the Servant (Isaiah 42:1-9). But this time it is not the fearful Servant who is encouraged, but a serving Servant, who is described as bringing justice to the nations (see Isaiah 42:1, 3, 4) followed by a renewal of the covenant to the people (see Isaiah 42:6). This language is similar to that used for the messianic figure in Isaiah 9:5-6 (Eng. Isaiah 9:6-7) and Isaiah 11:1-5. We note how the Lord God had foretold Cyrus in advance; likewise, he foretells the activity of his Servant. The similarities in the servant to the former passages in Isaiah is that all these passages (Isaiah 42:1, 3, 4) use the word “justice” or “judgment” to describe the mission and character of the Messianic figure. He will bring forth justice or judgment to the nations, establish justice in the earth (Isaiah 9:7), and judge the earth with righteousness and justice (Isaiah 11:4, 5). These passages also use the imagery of light to contrast the messianic figure with the darkness of the world. He will be a light to the nations (Isaiah 42:6), a great light for those who walk in darkness (Isaiah 9:2), and a shoot from the stump of Jesse that will bear fruit in a darkened land (Isaiah 11:1, 10). These passages also emphasize the divine origin and empowerment of the Messianic figure. Isaiah says that he will have God’s Spirit upon him (Isaiah 42:1, Isaiah 11:2), he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (Isaiah 9:6), and he will be upheld by God and called in righteousness (Isaiah 42:1, 6). These similarities show how Isaiah had a consistent vision of the messianic figure as a divinely appointed and anointed king who would bring peace, justice, and light to the world. In addition, this provides more evidence for the continuity of the entire book of Isaiah as a compositional whole, and not as a series of redacted texts, from three into one as modern scholars propose today.

In Isaiah 41, the prophet contrasts the power and sovereignty of the true God with the futility and vanity of idolatry. He challenges the idol worshippers of the nations to prove that their idols have no ability to predict or control the future. He also announces that God has raised up a deliverer for his people, who will defeat their enemies and restore their land. Isaiah identifies three main problems with idolatry:

Isaiah identifies three main problems with idolatry:

• Ignorance and deception: Idolatry is based on a lack of knowledge about the true God and his nature. Idol worshippers are deceived by their own imaginations and by false prophets who claim to speak in the name of their idols. (Isaiah 45:20, Galatians 4:8)
• Futility: Idols are powerless and worthless. They cannot see, hear, speak, act, or move. They cannot help or protect their worshippers. (Tehillim / Psalms 115:4-8 https://www.matsati.com/index.php/tehillim-psalms-115-you-will-become-the-idol-you-set-up-in-your-heart/, Isaiah 44:9-11, Jeremiah 10:3-5)
• Bondage: Idolatry enslaves its worshippers to their idols, their fears, and their sins. Idol worshippers are afraid of losing their idols, displeasing their idols, and angering their idols. They are dependent on their idols for protection, provision, and guidance. (Isaiah 44:18-20, Isaiah 46:1-2, Isaiah 48:5, Romans 1:25, Galatians 4:8)

The reason these things are true is because men are enslaved to their false god because they do not have the knowledge of the true God who frees them from bondage to sin. Idolatry enslaves because it changes one’s perspective on reality meaning that one exchanges the truth for a lie about God. This is why one becomes futile in one’s thinking and darkened in one’s understanding, even to the point of giving up one’s own dignity as an image bearer of God to then become like the idols one worships. We note how giving up dignity is one of the major aspects of idol worship that focuses upon the flesh (i.e. LGBTQ) when one loses his or her freedom to be bound up in a confused mind and attitudes and thoughts. The solution is to turn to the One True God, the One who is all knowing and reveals His plans and purpose in the Scriptures. The God of Israel is able to see, hear, speak, and take action in our lives to set us free from the bondage to sin and idolatry. He sets us free from our enemies, from fears, and from sin. This is why Isaiah calls all of those who are willing to listen to turn away from their idols and turn to the living God of Israel! The basic message of Isaiah 41 is that idolatry is a serious problem, and the God of Israel and his promised Messiah are the solution. Idolatry leads to ignorance, deception, futility, and bondage, whereas the God of Israel leads us to discipline, knowledge, truth, salvation, and freedom. It is because of these things that the God of Israel is worthy of worship and praise and why we can truly rely upon Him and worship Him alone. 

Note again the significance of what Isaiah is saying to us here in Isaiah 41, that idolatry enslaves its worshippers to their idols, because they become like the idols they worship: ignorant, powerless, and worthless. They depend on their idols for help and guidance, but they receive none. They are trapped in a cycle of futility and frustration, and they miss out on the freedom and knowledge of the true God. We note how when comparing the Scriptures to the foreign religions, there is nothing like the predictions and accuracy in Egyptian or Babylonian literatures like what we find in the biblical text. We note how scholars will argue that the text was redacted and is the combination of a series of texts, and the reason is scholars do not believe in the predictive ability of God, they do not believe in God, nor in the authenticity of the prophetic predictions that Isaiah had made being inspired by God. So, they argue vehemently against the authenticity of the Scriptures, which demonstrates their lack of faith, and desire to cause others to join them in their idolatry of self-knowing better than God and denying the prophetic messages that God had given in His word. These things again demonstrate how idolatry is the result of ignorance and deception and the underlying spirit behind the motivation to push people to not believe the power of God in predictive prophecy. Note also that there are people who believe in the God of Israel but do not believe that God can know the future. Note that those who believe this are known as “open theists,” and there are various reasons for why they believe what they do. For example, they believe that God’s knowledge is limited by the nature of reality that He only knows the present, the past, and the possibility of what might happen in the future. The argument is that the future is not fixed or determined, and this is because the God of Israel has limited Himself to this. They believe that God does not want to control or interfere with human decisions. We note how the book of Isaiah speaks contrary to this regarding the Assyrian army, Babylon, and king Cyrus and the deliverance of God’s people bringing them back to the Land of Israel. Such persons believe that God does not know the future and so they take books like the book of Revelation in the NT and claim that this is circular narrative, something that has repeated throughout history, and not predictive prophecy of the last days or end times. We note how doubting God’s power and ability leads to these drastic changes in theology which again reinforces what one believes on this topic to keep one bound up in the belief about God and who He is. These things again draw us back to this concept of idolatry, and how idolatry enslaves one’s mind to deny the prophetic scriptures and the power of God! Note how these things speak to the power of self-deception and emphasize the importance and need for us to have raw and pure faith in the Word of God (in the Scriptures) and in the power of God! Let’s take the scriptures for what they say at face value, rather than creating theologies that speak contrary to the power of God! These are the things Isaiah has been continuing to emphasize to us, that we are to strive to become more like our Father who is in heaven and like His Son Yeshua the Messiah and forsake the idolatry that has many forms!

Masoretic Text (MSS) on Isaiah 41:19-24

Isaiah continues to say the following according to Isaiah 41:19-20.

ספר ישעיה פרק מא
יט   אֶתֵּן בַּמִּדְבָּר אֶרֶז שִׁטָּה וַהֲדַס וְעֵץ שָׁמֶן אָשִֹים בָּעֲרָבָה בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר יַחְדָּו: כ   לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִֹימוּ וְיַשְֹכִּילוּ יַחְדָּו כִּי יַד-יְהֹוָה עָשְֹתָה זֹּאת וּקְדוֹשׁ יִשְֹרָאֵל בְּרָאָהּ:

Isaiah 41:19 states, “I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together: (אֶתֵּן בַּמִּדְבָּר אֶרֶז שִׁטָּה וַהֲדַס וְעֵץ שָׁמֶן אָשִֹים בָּעֲרָבָה בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר יַחְדָּו)” Isaiah 41:20 “That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it. (לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִֹימוּ וְיַשְֹכִּילוּ יַחְדָּו כִּי יַד-יְהֹוָה עָשְֹתָה זֹּאת וּקְדוֹשׁ יִשְֹרָאֵל בְּרָאָהּ)” 

Cross References: Ge 21:17–26; Ex 6:7; 25:5, 10, 13; Ezr 7:6; 8:31; Job 12:9; Is 4:5; 29:24; 35:1–2, 7–10; 37:24; 40:5; 41:14, 22; 43:3, 10, 14–19; 44:1–5, 14; 50:2; 51:3, 9; 55:12–13; 59:1; 60:13; 66:14; Je 32:17; Bar 5:8

According to John Oswalt’s commentary, some of the trees are found in Babylon, and all of the trees are found in Syria and Israel. We note that there are seven trees mentioned, and the point is that the Lord God of Israel takes this desert place and makes it fertile and productive. The parallel is to the human condition, being dry and in need of being made productive and fruitful. (Isaiah 5:7, 6:13, 27:6, 37:31, 60:21, 61:3, 61:11) The point is that the Lord is doing these things, that He plants and creates life, and that we are to recognize and understand that it is the hand of the Lord who has done these things. We are being told to recognize the work of God in our lives, the miracle of faith, and the power of God to deliver. The book of Isaiah is emphasizing the idea that God is revealing Himself through Israel, and how we are all called to be God’s people walking in His ways. (Isaiah 43:10, 45:20–23, 48:20) We note again the point of the Lord God doing these things in our lives is to be a testimony to the nations. (Isaiah 49:6, 52:10, 56:6–8, 60:1–3, 66:18–19) It is Israel and today all believers consisting of both Jew and non-Jew who become the living evidence of God’s unique deity that the world will recognize him. Note also that the concept of Jew and non-Jew being called and becoming a part of the family of God is extant throughout the Tanakh as well. What we see in the NT text is the fulfillment of what the Lord God had shown us on a broader scale by faith in Yeshua the Messiah! The point is that the Lord God Almighty is showing what He is capable of doing in His people, and this is related to this newness of life, that Isaiah is speaking of here in Isaiah 41:19-20. 

Isaiah goes on saying the following according to Isaiah 41:21-22.

ספר ישעיה פרק מא
כא   קָרְבוּ רִיבְכֶם יֹאמַר יְהֹוָה הַגִּישׁוּ עֲצֻמוֹתֵיכֶם יֹאמַר מֶלֶךְ יַעֲקֹב: כב   יַגִּישׁוּ וְיַגִּידוּ לָנוּ אֵת אֲשֶׁר תִּקְרֶינָה הָרִאשֹׁנוֹת | מָה הֵנָּה הַגִּידוּ וְנָשִֹימָה לִבֵּנוּ וְנֵדְעָה אַחֲרִיתָן אוֹ הַבָּאוֹת הַשְׁמִיעֻנוּ:

Isaiah 41:21 states, “Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob. (קָרְבוּ רִיבְכֶם יֹאמַר יְהֹוָה הַגִּישׁוּ עֲצֻמוֹתֵיכֶם יֹאמַר מֶלֶךְ יַעֲקֹב)” Issaiah 41:22 “Let them bring them forth, and shew us what shall happen: let them shew the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. (יַגִּישׁוּ וְיַגִּידוּ לָנוּ אֵת אֲשֶׁר תִּקְרֶינָה הָרִאשֹׁנוֹת | מָה הֵנָּה הַגִּידוּ וְנָשִֹימָה לִבֵּנוּ וְנֵדְעָה אַחֲרִיתָן אוֹ הַבָּאוֹת הַשְׁמִיעֻנוּ)”

Cross References: Ge 21:17–26; Is 35:7–10; 41:1, 26; 42:9; 43:8–9, 14–19, 26; 44:1–8; 45:21; 46:9–10; 48:3, 6, 14; 65:17; Jn 13:19; 2 Co 10:4 

Here we need to look at Isaiah 41:23 because verse 23 tells us that the one whom Isaiah is speaking to are the false gods of the nations. At the beginning of Isaiah 41, the Lord God challenges the nations and speaks of Cyrus who would defeat Babylon. We note that The Lord God raised up a conqueror from the east (possibly Cyrus) to judge the nations, and we noted the parallels to the Mashiakh who would judge the world, according to the NT text, Yeshua will return as judge and conqueror to judge the world and each man according to his sins. Then we read according to Isaiah 41:6-7 that the response of the people was to trust in the work of their own hand and make for themselves gods out of wood and stone. We discussed the futility of their idols which cannot predict the future nor do anything (see, hear, move, etc). Now the Lord God Almighty speaks to the false gods directly and challenges them with showing the future saying, וְיַגִּידוּ לָנוּ אֵת אֲשֶׁר תִּקְרֶינָה “and shew us what shall happen” which is what the God of Israel does. This approach to challenging the gods is to demonstrate how if they could predict the future they would be independent of this universe and its function and methodology, the point is that the God of Israel is Lord over all things, including history. This title of Lord stresses the absolute lordship of God, and this is much more than simply foretelling the future. This is what separates the nations and their gods and the God of Israel and His people, the difference is between righteousness, holiness, and truth, as compared to sinfulness, unholiness, and the lie. The gods of the nations are created from wood, stone, and metal, these things connect the gods of the nations to the events and decay of this world. According to the scriptures, the God of Israel can predict the future because He is the sovereign Creator and Ruler of the universe, who knows the end from the beginning and who has revealed some of His plans and purposes to His prophets. The Scriptures contain numerous prophecies from God that were written hundreds of years before their fulfillment, events that have already occurred and can be documented in history. The point is that the Scriptures were written and meticulously copied by the scribes, and archeological evidence demonstrates how the scriptures are unchanging, and have not been “redacted” or modified to fit the historical account. There are examples such as Ezekiel’s prophecy of the restoration of Israel as a nation, which was prophesied in Ezekiel 37:21-22 and was fulfilled in 1948. Another prophecy is related to the Messiah.

Prophecies of Israel and of the Messiah Fulfilled

• The restoration of Israel as a nation, as prophesied by Ezekiel in Ezekiel 37:21-22, fulfilled in 1948.
• The birth of Yeshua in the city of Bethlehem, as prophesied by Micah in Micah 5:2, fulfilled in Matthew 2:1-6.
• The crucifixion of Yeshua, as prophesied by David in Psalm 22, fulfilled in Matthew 27:32-56.
• The destruction of Jerusalem and the temple by the Romans, as prophesied by Yeshua in Matthew 24:1-2, fulfilled in A.D. 70.

These examples provide historical evidence of God’s existence and involvement in history and demonstrate His knowledge of all things, His power over all things, and His faithfulness to His promises. It is only the God of Israel who is outside of our time and space and our finite knowledge, who is able to do this and to both accurately and consistently reveal the future. This is why Isaiah writes according to Isaiah 46:9-10 saying:

Isaiah 46:9–10  
46:9 Remember the former things of old: For I am God, and there is none else; I am God, and there is none like me, 46:10 Declaring the end from the beginning, And from ancient times the things that are not yet done, Saying, My counsel shall stand, And I will do all my pleasure: (KJV זִכְר֥וּ רִאשֹׁנ֖וֹת מֵעוֹלָ֑ם כִּ֣י אָנֹכִ֥י אֵל֙ וְאֵ֣ין ע֔וֹד אֱלֹהִ֖ים וְאֶ֥פֶס כָּמֽוֹנִי׃ מַגִּ֤יד מֵֽרֵאשִׁית֙ אַחֲרִ֔ית וּמִקֶּ֖דֶם אֲשֶׁ֣ר לֹא־נַעֲשׂ֑וּ אֹמֵר֙ עֲצָתִ֣י תָק֔וּם וְכָל־חֶפְצִ֖י אֶעֱשֶֽׂה׃)

Here the Lord God declares with confidence that there is none like Him! We note the power of God who has intelligently delivered to us His Word with the evidence for His power and knowledge of things to come. The gods of the nations do not work in the lives of their worshipers like this and so they are unable to answer or respond. Here Isaiah says the following in Isaiah 41:22: 

וְיַגִּידוּ לָנוּ אֵת אֲשֶׁר תִּקְרֶינָה הָרִאשֹׁנוֹת | מָה הֵנָּה הַגִּידוּ וְנָשִֹימָה לִבֵּנוּ וְנֵדְעָה אַחֲרִיתָן 

Isaiah speaks of the first things (הָרִאשֹׁנוֹת) and the things that follow (אַחֲרִיתָן) as a way of describing the ability of one predicting the future. This is the way the Hebrew text describes identification of the first and latter things. This idea of the first and later things is mentioned quite frequently here in Isaiah 41-46 based on the following verses:

Isaiah 42:9  
42:9 Behold, the former things are come to pass, And new things do I declare: Before they spring forth I tell you of them. (KJV הָרִֽאשֹׁנ֖וֹת הִנֵּה־בָ֑אוּ וַֽחֲדָשׁוֹת֙ אֲנִ֣י מַגִּ֔יד בְּטֶ֥רֶם תִּצְמַ֖חְנָה אַשְׁמִ֥יע אֶתְכֶֽם׃)

Isaiah 43:9  
43:9 Let all the nations be gathered together, And let the people be assembled: Who among them can declare this, And shew us former things? Let them bring forth their witnesses, that they may be justified: Or let them hear, and say, It is truth. (KJV כָּֽל־הַגּוֹיִ֞ם נִקְבְּצ֣וּ יַחְדָּ֗ו וְיֵאָֽסְפוּ֙ לְאֻמִּ֔ים מִ֤י בָהֶם֙ יַגִּ֣יד זֹ֔את וְרִֽאשֹׁנ֖וֹת יַשְׁמִיעֻ֑נוּ יִתְּנ֤וּ עֵֽדֵיהֶם֙ וְיִצְדָּ֔קוּ וְיִשְׁמְע֖וּ וְיֹאמְר֥וּ אֱמֶֽת׃)

Isaiah 43:18–19  
43:18 Remember ye not the former things, Neither consider the things of old. 43:19 Behold, I will do a new thing; Now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert. (KJV אַֽל־תִּזְכְּר֖וּ רִֽאשֹׁנ֑וֹת וְקַדְמֹנִיּ֖וֹת אַל־תִּתְבֹּנָֽנוּ׃ הִנְנִ֨י עֹשֶׂ֤ה חֲדָשָׁה֙ עַתָּ֣ה תִצְמָ֔ח הֲל֖וֹא תֵֽדָע֑וּהָ אַ֣ף אָשִׂ֤ים בַּמִּדְבָּר֙ דֶּ֔רֶךְ בִּֽישִׁמ֖וֹן נְהָרֽוֹת׃)

Isaiah 46:9-10
46:9 Remember the former things of old: For I am God, and there is none else; I am God, and there is none like me, 46:10 Declaring the end from the beginning, And from ancient times the things that are not yet done, Saying, My counsel shall stand, And I will do all my pleasure: (KJV זִכְר֥וּ רִאשֹׁנ֖וֹת מֵעוֹלָ֑ם כִּ֣י אָנֹכִ֥י אֵל֙ וְאֵ֣ין ע֔וֹד אֱלֹהִ֖ים וְאֶ֥פֶס כָּמֽוֹנִי׃ מַגִּ֤יד מֵֽרֵאשִׁית֙ אַחֲרִ֔ית וּמִקֶּ֖דֶם אֲשֶׁ֣ר לֹא־נַעֲשׂ֑וּ אֹמֵר֙ עֲצָתִ֣י תָק֔וּם וְכָל־חֶפְצִ֖י אֶעֱשֶֽׂה׃)

Isaiah 48:3  
48:3 I have declared the former things from the beginning; And they went forth out of my mouth, and I shewed them; I did them suddenly, and they came to pass. (KJV הָרִֽאשֹׁנוֹת֙ מֵאָ֣ז הִגַּ֔דְתִּי וּמִפִּ֥י יָצְא֖וּ וְאַשְׁמִיעֵ֑ם פִּתְאֹ֥ם עָשִׂ֖יתִי וַתָּבֹֽאנָה׃)

These things declare how only the Lord God Almighty can identify the first and the last (Isaiah 42:9, 43:9, 43:18–19, 46:9-10, 48:3). We note again how it is not enough to merely predict the future, but of also having the power to influence history. This is emphasized from the Hebrew text which uses parallelism, rhetorical questions, and wordplays. For example, in verse 21, the Lord God challenges the idols to present their case (קָרְבוּ רִיבְכֶם) and to bring their strong arguments (הַגִּישׁוּ עֲצֻמוֹתֵיכֶם), both of these expressions meaning essentially the same thing. In verse 22, the Lord God asks the idols to tell the future events (אֵת אֲשֶׁר תִּקְרֶינָה) and to declare the outcome of them (וְנֵדְעָה אַחֲרִיתָן), both expressions again mean the same thing and are written for emphasis how idols do not speak back. The rhetorical question is found in verse 22 where the Lord God asks the idols who has declared the former things (מִי הִגִּיד מֵראשׁ) implying that no one but God can do so. The wordplay here is in verse 22 where the Lord God uses the word תקרינה (tiqrenah), which means “you will call” or “you will read,” and the word תשמיעונו (tashmi’unu), which means “you will make us hear” or “you will announce.” Both words have the same root קרא (qara), which means “to call” or “to read.” What is happening here in the wordplay is we are being shown how the Lord God is mocking the idols for their inability to predict or proclaim the future. We note that this is the point, that the gods of the nations are unable to do these things!

Isaiah goes on saying the following according to Isaiah 41:23-24.

ספר ישעיה פרק מא
כג   הַגִּידוּ הָאֹתִיּוֹת לְאָחוֹר וְנֵדְעָה כִּי אֱלֹהִים אַתֶּם אַף-תֵּיטִיבוּ וְתָרֵעוּ וְנִשְׁתָּעָה וְנִרְאֶ [וְנִרְאֶה] יַחְדָּו: כד   הֵן-אַתֶּם מֵאַיִן וּפָעָלְכֶם מֵאָפַע תּוֹעֵבָה יִבְחַר בָּכֶם: 

Isaiah 41:23 states, “Shew the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. (הַגִּידוּ הָאֹתִיּוֹת לְאָחוֹר וְנֵדְעָה כִּי אֱלֹהִים אַתֶּם אַף-תֵּיטִיבוּ וְתָרֵעוּ וְנִשְׁתָּעָה וְנִרְאֶ [וְנִרְאֶה] יַחְדָּו)” Isaiah 41:24 “Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. (הֵן-אַתֶּם מֵאַיִן וּפָעָלְכֶם מֵאָפַע תּוֹעֵבָה יִבְחַר בָּכֶם)”

Cross References: Ge 21:17–26; 1 Sa 12:21; 2 Ki 19:26; Ps 109:7; 115:8; Pr 3:32; 28:9; Is 1:13; 35:7–10; 37:19; 41:10, 22, 29; 42:9, 23; 43:14–19; 44:1–5, 7–9; 45:3, 7, 11; 48:8; Je 8:19; 10:5, 8, 15; Jn 13:19; Ro 3:10–20; 1 Co 8:4

Here in Isaiah 41:23 it states explicitly that it is to the gods of the nations that Isaiah is speaking to and how God is poking at the pagan religions in Isaiah’s day (i.e. Canaanite, Babylonian, Egyptian). Note the challenge here תֵּיטִיבוּ וְתָרֵעוּ “do good or do evil” is to ask the false gods of wood, stone, and metal to actually do something, anything to prove their understanding. This alludes to the fact that the One True God can do all things. When we say good or evil, we are not talking about “moral evil” but rather to calamity, injury, or harm, so this word does not contradict the nature of the God of Israel as holy, righteous, true, loving, and morally just to His people. We note how as God’s people, we should not be afraid and terrified of God, we serve a loving and forgiving God if we are willing to repent and turn from our sins. Isaiah 41:24 speaks to how God characterizes the man who serves, worships, and chooses an idol. Such a man is considered an abomination before God! This is a serious position to be in, since to be an abomination puts one into the position of disobedience, and receiving the curses of God according to the Torah in Devarim / Deuteronomy 28:15-68. 

ספר דברים פרק כח
טו   וְהָיָה אִם-לֹא תִשְׁמַע בְּקוֹל יְהוָֹה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשֹוֹת אֶת-כָּל-מִצְוֹתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל-הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ: 

Devarim / Deuteronomy 28:15  
28:15 But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee: (KJV 1900)

We note here how the choice to serve an idol, one is essentially exchanging the truth for a lie. This is the point of the one who refuses to listen to the voice of God to keep the commands of God. Paul makes the same point in Romans 1:18-23, how idolatry is the act of exchanging the truth for a lie. The significance of this is illustrated in how Joshua responded to the people of Israel according to Joshua 24:15, he said 24:15 And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD. (KJV וְאִם֩ רַ֨ע בְּֽעֵינֵיכֶ֜ם לַעֲבֹ֣ד אֶת־יְהוָ֗ה בַּחֲר֨וּ לָכֶ֣ם הַיּוֹם֮ אֶת־מִ֣י תַעֲבֹדוּן֒ אִ֣ם אֶת־אֱלֹהִ֞ים אֲשֶׁר־עָבְד֣וּ אֲבוֹתֵיכֶ֗ם אֲשֶׁר֙ בְּעֵבֶר הַנָּהָ֔ר וְאִם֙ אֶת־אֱלֹהֵ֣י הָאֱמֹרִ֔י אֲשֶׁ֥ר אַתֶּ֖ם יֹשְׁבִ֣ים בְּאַרְצָ֑ם וְאָנֹכִ֣י וּבֵיתִ֔י נַעֲבֹ֖ד אֶת־יְהוָֽה׃) Note what he says here אִם֩ רַ֨ע בְּֽעֵינֵיכֶ֜ם לַעֲבֹ֣ד אֶת־יְהוָ֗ה “if it seems efil in your eyes to serve the Lord.” This is the root of idolatry and the exchanging the truth for a lie. One must exchange evil for good and good for evil (Isaiah 5:20) and walk away from the ways of God to walk in one’s own ways. This is the tragedy of the idol worshiper and the reason one becomes an abomination before God, because one chooses to walk in his or her own ways, and upon a path that God is not walking upon. To turn from the truth that is defined and described in the bible, is to turn from God Himself.  

Rabbinic Commentary on Isaiah 41:19-24

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 מא:יט-כד
יט      אַתֵין בְמַדבְרָא אַרזִין שִטִין וַהְדַסִין וְאָעִין דִמשַח אְרַבֵי בְמֵישְרָא בֵירָווָן מֹורָניָן וְאַשכְרָעִין כַחדָא׃ כ      בְדִיל דְיִחזֹון וְיִדְעוּן וִישַוֹון יָת דַחלְתִי עַל לִיבְהֹון וְיִסתַכְלוּן כַחדָא אְרֵי גְבוּרְתָא דַיוי עְבַדַת דָא וְקַדִישָא דְיִשׂרָאֵל בְרָא יָתַה׃ כא      קָרַבוּ דִינְכֹון אְמַר יוי אַעִילוּ חָזיָתְכֹון אְמַר מַלכֵיה דְיַעְקֹב׃ כב      יִתקָרְבוּן וִיחַוֹון לַנָא יָת דִיעָרְעִינַנָא קַדמַיָתָא מָא אִנִין חַוֹו וּנשַוֵי לִבַנָא וְנִידַע סֹופְהֹון אֹו דַעְתִידָן לְמֵיתֵי בַסְרוּנָא׃ כג      חַוֹו דְאָתיָן לְסֹופָא ‭‬וְנִידָע‭‬‭‬ אִם לְטָעְוָון דְאִית בְהֵין צְרֹוך אַתוּן פָלְחִין אִם יָכְלָן אִנִין לְאֵיטָבָא וּלאַבאָשָא וְנִסתַכַל וּנדִין כַחדָא׃ כד      הָא אַתוּן לָמָא וְעֹובָדֵיכֹון לָא מִדָעַם תֹועֵיבָא דְאִתרְעִיתוּן לְכֹון׃

Targum Jonathan son of Uziel Isaiah 41:19-24
41:19 I will put cedars, acacias, and myrtles, and oil trees in the wilderness; I will make the fir tree, the elm, and the box tree to grow in the desert together: 41:20 In order that they may see, and know, and put my fear in their heart, and may consider together, that the might of the Lord hath done this, and the Holy One of Israel hath created it. 41:21 Produce your cause, saith the Lord, bring forth your arguments, saith the King of Jacob. 41:22 Let them approach, and show us what shall happen unto us; Let them declare the former things what they were, that we may consider and know their event: or declare unto us the things that shall come. 41:23 Declare the things that are to come hereafter, that we may know whether ye worship idols in which there is any profit, whether they are able to do good, or to do evil; that we may consider and argue together. 41:24 Behold, ye are nothing, and your works (TgJ)

Isaiah says the following according to the TgJ translation, יט      אַתֵין בְמַדבְרָא אַרזִין שִטִין וַהְדַסִין וְאָעִין דִמשַח אְרַבֵי בְמֵישְרָא בֵירָווָן מֹורָניָן וְאַשכְרָעִין כַחדָא׃ 41:19 I will put cedars, acacias, and myrtles, and oil trees in the wilderness; I will make the fir tree, the elm, and the box tree to grow in the desert together: (TgJ) When comparing Isaiah 41:19 in the targum to the Hebrew Bible we note the following differences: the targum adds the word “oil” (דִמשַח) before “tree” (עֵץ) in the first clause, while the Hebrew Bible has only “tree” (עֵץ). The targum changes the order of the trees in the second clause, putting the fir tree (בְּרֹושׁ) first, then the pine tree(תִּדְהָר), and then the box tree (תְאַשּׁוּר). The Hebrew Bible has the opposite order: box tree (תְאַשּׁוּר), pine tree (תִּדְהָר), and fir tree (בְּרֹושׁ). The targum also uses different names for some of the trees, such as “oil tree” (עֵץ שָׁמֶן) instead of “olive tree” (עֵץ שֶׁמֶן), and “plane” tree (ארבי) instead of “cypress” tree (תְאַשּׁוּר). These differences may reflect different interpretations of the meaning and symbolism of the trees, or different regional names for the same trees. The exact reason why Isaiah is listing these trees specifically, the rabbis have an opinion on this according to Midrash Bereshit Rabbah 15:1.

Midrash Bereshit Rabbah 15:1
וַיִּטַּע ה’ אֱלֹהִים גַּן בְּעֵדֶן מִקֶּדֶם (בראשית ב, ח), דְּבֵי רַבִּי יַנַּאי אָמְרִין, לָמָּה הוּא מַזְכִּיר שֵׁם מָלֵא בִּנְטִיעַת הַגַּן, שֶׁמִּתְּחִלַּת בְּרִיָּתָהּ הִיא צְרִיכָה כִּוּוּן. קֹדֶם עַד שֶׁלֹא נוֹצְרָה מִמְּעֵי אִמָּהּ, אָדָם צָרִיךְ לְכַוֵּן אֶת רוּחוֹתֶיהָ, הֲדָא הוּא דִכְתִיב (תהלים קד, טז): יִשְׂבְּעוּ עֲצֵי ה’ אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע, אָמַר רַבִּי חֲנִינָא כְּקַרְנֵי חֲגָבִים הָיוּ, וַעֲקָרָן הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁתָלָן בְּתוֹךְ גַּן עֵדֶן. יִשְׂבְּעוּ עֲצֵי ה’ וגו’, אָמַר רַבִּי חֲנִינָא, יִשְׂבְּעוּ חַיֵּיהֶם, יִשְׂבְּעוּ מֵימֵיהֶם. יִשְׂבְּעוּ מַטַּעְתָּן. אָמַר רַבִּי יוֹחָנָן לֹא הָיָה הָעוֹלָם רָאוּי לְהִשְׁתַּמֵּשׁ בַּאֲרָזִים, שֶׁלֹא נִבְרְאוּ אֶלָּא לְצֹרֶךְ בֵּית הַמִּקְדָּשׁ, הֲדָא הוּא דִכְתִיב: יִשְׂבְּעוּ עֲצֵי ה’ אַרְזֵי לְבָנוֹן, וְאֵין לְבָנוֹן אֶלָּא בֵּית הַמִּקְדָּשׁ, הֵאיךְ מָה דְאַתְּ אָמַר (דברים ג, כה): הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנוֹן. רַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַבִּי יוֹנָתָן אָמַר עֶשְׂרִים וְאַרְבָּעָה מִינֵי אֲרָזִים הֵם, וְאֵין לְךָ מְשֻׁבָּחִים מִכֻּלָּם אֶלָּא שִׁבְעָה, הֲדָא הוּא דִכְתִיב (ישעיה מא, יט): אֶתֵּן בַּמִּדְבָּר אֶרֶז שִׁטָּה וגו’. רַבִּי אַחָא אָמַר ג’ בְּרוֹשׁ, בְּרָתָא. תִּדְהָר, אַדְּרָא. תְּאַשּׁוּר, פַּקְסִינוֹן. וְלָמָּה קוֹרֵא אוֹתוֹ תְאַשּׁוּר, שֶׁהוּא מְאֻשָּׁר מִכֻּלָּן. הוֹסִיפוּ עֲלֵיהֶן עוֹד שְׁלשָׁה, אַלּוֹנִים, אַרְמוֹנִים, אַלְמֻגִּים. אַלּוֹנִים, בַּלּוּטִין. אַרְמוֹנִים, דִּלְבּוֹן. אַלְמֻגִּים, אַלְוָם.
“The Lord God planted a garden in Eden, to the east; He placed there the man whom He had formed” (Genesis 2:8).
“The Lord God planted a garden in Eden, to the east” – the school of Rabbi Yanai says: Why does it mention a full name *The Lord God, as opposed to within the creation narrative, which mentions only the name Elohim (God). regarding the planting of the garden? It is because from the beginning of its planting it requires forethought. *The full name of God indicates that He put in a great deal of planning, as it were, when planting the garden. From the start, [even] before it emerges from its mother’s womb, *This is a metaphor, referring to the emergence of a stalk from its seed. a person must plan out which direction is appropriate for it. *Some trees fare better in a northern location, others in a southern; some require one type of soil, others a different type. Planning the location where a sapling will be placed is necessary even before the sapling is uprooted from its original place, as soon as the stalk begins to sprout. That is what is written: “The trees of the Lord are sated, the cedars of Lebanon that He planted” (Psalms 104:16). *This verse is seen as a reference to the Garden of Eden. Rabbi Ḥanina said: They [the initial saplings] were as [tiny as] the antennae of grasshoppers when the Holy One blessed be He uprooted them and planted them in the Garden of Eden.
“The trees of the Lord are sated…” – Rabbi Ḥanina said: They are sated with the lives that they live, *They live a long time. they are sated with the water that they need, they are sated in their planting. *Even cuttings that are taken from them and replanted elsewhere thrive and prosper.
Rabbi Yoḥanan said: The world was not worthy of using cedars [for secular buildings], as they were created solely for the purpose of the Temple. That is what is written: “The trees of the Lord are sated, the cedars of Lebanon that He planted.” And “Lebanon” is nothing other than the Temple, as it says: “That goodly mountain and the Lebanon” (Deuteronomy 3:25).
Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: There are twenty-four species of cedar, but only seven are the highest quality of them all. That is what is written: “I will put cedar [erez], shita, *The seven tree names in this verse cannot be identified with certainty, but the Midrash considers them all to be of the cedar family. [hadas and etz shemen in the wilderness; I will place in the desert berosh, tidhar and te’ashur together]” (Isaiah 41:19). Berosh – berata, tidhar – adera, te’ashur – paksinon. *These are their Aramaic translations. Why is it called te’ashur? It is because it is the most praiseworthy [me’ushar] of them all. They [subsequently] added three more to the list: Alonim, armonim, and almugim, Alonim – balutin, armonim – dalbon, almugim – alvam. *These, too, are Aramaic translations of the Hebrew tree names.

The general conclusion of this midrash bereshit rabbah 15:1 is that God planted the garden of Eden with great care and intention, using various kinds of trees that have special meanings and purposes. The midrash interprets the verse from Genesis 2:8 in different ways, saying that the full name of God indicates that He put in a lot of planning and forethought into the creation of the garden, unlike the rest of the creation narrative that mentions only the name Elohim (God).

The phrase “to the east” implies that the garden was located in the direction of the Temple, which is also called Lebanon in Devarim / Deuteronomy 3:25 I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon. (KJV) In the Midrash, the word “planted” suggests that God uprooted some of the trees from their original places and transplanted them in the garden, such as the cedars of Lebanon that were used for the Temple. We also note how the Lord God takes cuttings and plants them and they form roots and prosper. This is analogous to discipleship. The “oil tree” is used in the Targum indicating that some of the trees were used for anointing and sanctification. The midrash lists 24 kinds of cedars, but says that only seven of them are superior to the others. It also adds three more kinds of trees to the list: oaks, chestnuts, and almugim. It explains the names and qualities of some of these trees, such as the box tree is blessed more than the others. The midrash demonstrates how the garden of Eden was not only a physical place, but also a spiritual and symbolic one, reflecting God’s wisdom and design. It is also important to note that the seven kinds of cedars in the biblical text and the midrash bereshit rabbah 15:1 have some significance or importance in both the Hebrew Bible and the rabbinic literature. In the Hebrew Bible, the cedars are often used as a symbol of strength, beauty, and majesty. They are also associated with the Temple, as they were used for its construction. For example, in Tehillim / Psalm 92:13, it says: “The righteous shall flourish like a palm-tree; he shall grow like a cedar in Lebanon.” And in 1 Kings 5:6, Solomon asks Hiram, king of Tyre, to send him cedars for building the Temple. These verses illustrate the importance of the cedar as something that is near to God, and this is most likely due to the properties of the cedar which prevent rot and infestation. Midrash Bereshit Rabbah 15:1 also describes the cedars as the type of trees that were planted in the garden of Eden, trees that are specifically called out among the various kinds of trees that were in the garden. We also note some of the physical properties of these cedar trees, for example, the box tree (te’ashur) is blessed more than the others because it has a pleasant smell and does not rot. The pine (tidhar) is called “the tree of life” (etz hayyim), because it has medicinal properties and can heal wounds. And the almug (almog) is very precious and rare, because it grows only in India and was brought by Solomon’s ships. 

We note that Midrash Tanchuma, Terumah 9:16 also describes the importance of the cedar and its connection in the Torah to the construction materials of the Tabernacle and the Ark of the covenant. The biblical text also has examples of the symbolism of trees as representing men. Just as the Lord God Almighty planted the garden of Eden with various kinds of trees, He also created men with different gifts, talents, and personalities. What this implies for us is how each man has a unique role and purpose in God’s plan, and each man can glorify God by using his abilities and fulfilling his potential. The parallels in the Midrash and the biblical text of the trees in the garden being used for anointing and sanctification, we note that some men are also called to be priests, prophets, and kings in God’s kingdom. This is a description of certain men being set apart for God’s service and have a special responsibility to lead, teach, and guide others in His ways. Note how the cedar is set apart as a construction material for the Tabernacle. In addition, just as some of the trees in the garden had medicinal properties and could heal wounds (i.e. the Pine tree), some men are gifted with compassion, mercy, and healing. Doctors, nurses, and caregivers are able to comfort, support, and restore those who are hurting, broken, or sick. Another parallel may be attributed to the precious and rarity of the trees in the garden, and likewise how some men are endowed with wisdom, knowledge, and understanding. They are able to discern God’s will, reveal His truth, and solve problems. The pleasant smell of the trees in the garden may be analogized to the prayers of the faithful before God as a sweet fragrance, or similar to how our lives appear before God when we walk in holiness, integrity, and faithfulness. We become a pleasing fragrance to God, for those who resist corruption and remain in His commands. Another parallel is to how trees can be strong, beautiful, and majestic, and this parallels men who are courageous, honorable, and have dignity. This describes men who are able to face challenges, overcome obstacles, and inspire others. These things reveal to us the significance of making a comparison to the TgJ translation, יט      אַתֵין בְמַדבְרָא אַרזִין שִטִין וַהְדַסִין וְאָעִין דִמשַח אְרַבֵי בְמֵישְרָא בֵירָווָן מֹורָניָן וְאַשכְרָעִין כַחדָא׃ 41:19 I will put cedars, acacias, and myrtles, and oil trees in the wilderness; I will make the fir tree, the elm, and the box tree to grow in the desert together: (TgJ) The superficial reading of the text will overlook the great symbolism and application to our lives. This verse describes the importance of who we are as the people of God being created for the glory of God. The important thing that is being emphasized here is to recognize that God has made each man in His image and likeness, and that He desires each of us to reflect His glory with the gifts and talents that God has given us!

Isaiah goes on according to the TgJ to say, כ      בְדִיל דְיִחזֹון וְיִדְעוּן וִישַוֹון יָת דַחלְתִי עַל לִיבְהֹון וְיִסתַכְלוּן כַחדָא אְרֵי גְבוּרְתָא דַיוי עְבַדַת דָא וְקַדִישָא דְיִשׂרָאֵל בְרָא יָתַה׃ 41:20 In order that they may see, and know, and put my fear in their heart, and may consider together, that the might of the Lord hath done this, and the Holy One of Israel hath created it. כא      קָרַבוּ דִינְכֹון אְמַר יוי אַעִילוּ חָזיָתְכֹון אְמַר מַלכֵיה דְיַעְקֹב׃ 41:21 Produce your cause, saith the Lord, bring forth your arguments, saith the King of Jacob. כב      יִתקָרְבוּן וִיחַוֹון לַנָא יָת דִיעָרְעִינַנָא קַדמַיָתָא מָא אִנִין חַוֹו וּנשַוֵי לִבַנָא וְנִידַע סֹופְהֹון אֹו דַעְתִידָן לְמֵיתֵי בַסְרוּנָא׃41:22 Let them approach, and show us what shall happen unto us; Let them declare the former things what they were, that we may consider and know their event: or declare unto us the things that shall come. (TgJ) The verses from the Targum Jonathan on Isaiah 41:20-22 differ from the Hebrew Bible in several ways. In verse 20, the Targum Jonathan adds the phrase “my word” after “for” in the first clause, implying that God’s word is the source of support and comfort for Israel. The Hebrew Bible does not mention God’s word here, but only God’s name.

In verse 21, the Targum Jonathan changes the verb “bring forth” to “speak,” suggesting that God challenges the idols and their worshippers to speak out their claims and arguments, rather than presenting them in some other way. The Hebrew Bible uses the same verb for both clauses, indicating that God demands evidence and proof from them. In verse 22, the Targum Jonathan identifies the one from the east as Abraham, the chosen of the righteous, who defeated four kings and their armies with God’s help. The Hebrew Bible does not name the one from the east, but leaves it ambiguous. Some interpreters have suggested that it could refer to Cyrus, the Persian king who conquered Babylon and allowed the exiles to return to Jerusalem. The Targum Jonathan may have wanted to emphasize Abraham’s role as the father of Israel and the model of faithfulness to God. The significance of the differences comparing the Aramaic with the Hebrew text may imply something about the way we should live our lives. For example, we should listen to God’s word and trust in His promises, as they are our source of strength and hope in times of trouble. God’s word is more reliable than any human or idolatrous word. We should be ready to defend our faith and beliefs with reason and logic, as well as with evidence and actions. God expects us to be able to articulate and demonstrate our convictions, not just to follow them blindly or superficially. Studying God’s word requires depth and not superficial reading. We should also remember the great men of faith and their deeds, especially those who followed God faithfully and obediently. They are our examples and inspiration from the scripture, as well as our witnesses to God’s faithfulness and power. Rashi interprets these verses in the following way:

Rashi on Isaiah 41:22 Parts 1-4
יגישו. העכו”ם את נביאיהם וקוסמיהם:
Let them present Let those who deny the Torah ([mss., K’li Paz:] the nations) present their prophets and their soothsayers.
ויגידו לנו. את אשר תקרינה לעתיד:
and tell us what will happen in the future.
הראשונות. שהיו קודם בריאת עולם ועל מה נברא מה הנה (ס”א מאורעות שהתחילו כבר מה יהא בסופן):
the first things that were before the Creation of the world, and concerning what was created and what they are. (Other editions: The incidents that have already begun, what will be their end.)
או הבאות. לעתיד ישמיענו ונראה אם יש בהם ממש שיתקיימו דבריהם:
or the coming events in the future, let us hear, and we will see if there is any substance to them, that their words will come true.

Rashi states that these verses function as a challenge to those who deny the Torah and that they should present their prophets before God to see if they measure up. Specifically, if they are able to accurately predict the future. We note that this is what Moshe says is the litmus test for prophets of God according to Devarim / Deuteronomy 18. The One whose words do not come true is considered a false prophet. This is a significant observation, especially in regard to the many so-called prophets we see today! According to sefer Devarim / Deuteronomy 18, the penalty for a false prophet is death. Verse 18:20 states, “But any prophet who falsely claims to speak in my name or who speaks in the name of another god must die.” This means that anyone who pretends to speak for God, or who leads people astray by promoting idolatry, should be executed. This was a serious offense, as it violated the first commandment and endangered the covenant relationship between God and His people. False prophets were also considered to be liars and deceivers, who could not be trusted or respected. The Scriptures warn us to be alert and discerning about false prophets and false teachers, as they can deceive many people and lead astray from the true faith. Yeshua even said in his day to “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, you will recognize them by their fruits” (Matthew 7:15-20). The conclusion then is that we should test everything by the Word of God, which is the final authority for our faith and practice. John wrote in his epistle saying, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.” (1 John 4:1) We should also follow the example of the Bereans, who examined the Scriptures daily to see if what they heard was true. (Acts 17:11) Most of all we should be daily studying God’s word and seeking the truth in prayer and seek guidance from the Spirit of God to lead us in truth (John 16:13).

Isaiah continues saying, כג      חַוֹו דְאָתיָן לְסֹופָא ‭‬וְנִידָע‭‬‭‬ אִם לְטָעְוָון דְאִית בְהֵין צְרֹוך אַתוּן פָלְחִין אִם יָכְלָן אִנִין לְאֵיטָבָא וּלאַבאָשָא וְנִסתַכַל וּנדִין כַחדָא׃ 41:23 Declare the things that are to come hereafter, that we may know whether ye worship idols in which there is any profit, whether they are able to do good, or to do evil; that we may consider and argue together. כד      הָא אַתוּן לָמָא וְעֹובָדֵיכֹון לָא מִדָעַם תֹועֵיבָא דְאִתרְעִיתוּן לְכֹון׃41:24 Behold, ye are nothing, and your works (TgJ) The Aramaic translation differs from the Hebrew in some ways, such as: adding the phrase “whether ye worship idols in which there is any profit” to verse 23, which is not in the original Hebrew text. This may reflect the Aramaic translator’s emphasis on the futility of idolatry and the contrast with the One true God of Israel. The word תֹועֵיבָא (abomination) is used to describe the idols and their worshippers in verse 24, consistent with the Hebrew text תּוֹעֵבָ֖ה. This reflects the Aramaic translator’s stronger condemnation of idolatry and its moral implications. The Targum Jonathan also uses the word דְאִתרְעִיתוּן (you have chosen) in verse 24, while the Hebrew uses יִבְחַ֥ר (he that chooses). This may reflect the Aramaic translator’s shift from a passive to an active voice, implying that the idolaters are responsible for their own choices. These modifications or additions in the Aramaic translation remind us that idolatry is vain and foolish, and an offense to God. We should avoid any form of idolatry, whether it is literal or figurative, such as worshiping money, power, fame, or anything else besides the Lord God Almighty in heaven. The Aramaic translation challenges us to be aware of our choices and actions, and that we cannot blame our actions or failures on others, we need to be actively choosing to walk in the footsteps of the Messiah, and obey God’s commands, and in doing so we will not be deceived by the false gods of this world. In addition, we should not be afraid of those who serve false gods because the Lord God of Israel is all powerful, and he will bring justice and will judge all people according to their deeds. We note what Midrash Vayikra Rabba 27:1 has to say concerning these verses.

Midrash Vayikra Rabbah 27:1
שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז (ויקרא כב, כז), הֲדָא הוּא דִכְתִיב (תהלים לו, ז): צִדְקָתְךָ כְּהַרְרֵי אֵל, הֶהָרִים מַעֲלִין עֲשָׂבִים וְהַצַּדִּיקִים יֵשׁ לָהֶם מַעֲשִׂים טוֹבִים. דָּבָר אַחֵר, צִדְקָתְךָ כְּהַרְרֵי אֵל, מָה הֶהָרִים רְאוּיִים לְהִזָּרַע וְעוֹשִׂים פֵּרוֹת, כָּךְ הַצַּדִּיקִים עוֹשִׂים פֵּרוֹת וּמֵיטִיבִין לְעַצְמָם וְלַאֲחֵרִים, לְמָה הַדָּבָר דּוֹמֶה לְפַעֲמוֹן זָהָב וְהַגִּיל שֶׁלּוֹ מִן מַרְגָּלִיּוֹת, כָּךְ הַצַּדִּיקִים מֵיטִיבִין לְעַצְמָן וְלַאֲחֵרִים, שֶׁנֶּאֱמַר (ישעיה ג, י): אִמְרוּ צַדִּיק כִּי טוֹב כִּי פְרִי מַעַלְלֵיהֶם יֹאכֵלוּ, (תהלים לו, ז): מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, אֵלּוּ הָרְשָׁעִים, מַה תְּהוֹם אֵינוֹ יָכוֹל לְהִזָּרַע וְאֵינוֹ עוֹשֶׂה פֵּרוֹת אַף הָרְשָׁעִים אֵין לָהֶם מַעֲשִׂים טוֹבִים וְאֵין עוֹשִׂים פֵּרוֹת, אֶלָּא מְצֵרִין לְעַצְמָן וְלַאֲחֵרִים, שֶׁנֶּאֱמַר (ישעיה ג, יא): אוֹי לְרָשָׁע רָע, רַע לְעַצְמוֹ וְרַע לַאֲחֵרִים. צִדְקָתְךָ כְּהַרְרֵי אֵל, סַרֵס הַמִּקְרָא וְדָרְשֵׁהוּ, צִדְקָתְךָ עַל מִשְׁפָּטֶיךָ כְּהַרְרֵי אֵל עַל תְּהוֹם רַבָּה, מָה הֶהָרִים הַלָּלוּ כּוֹבְשִׁין עַל תְּהוֹם שֶׁלֹּא יַצִּיף הָעוֹלָם, כָּךְ הַצְּדָקָה כּוֹבֶשֶׁת אֶת הַפֻּרְעָנוּת שֶׁלֹּא תָבוֹא לָעוֹלָם. צִדְקָתְךָ כְּהַרְרֵי אֵל, מָה הֶהָרִים הַלָּלוּ אֵין לָהֶם סוֹף כָּךְ אֵין סוֹף לְמַתַּן שְׂכָרָן שֶׁל צַדִּיקִים. מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, מַה תְּהוֹם אֵין לוֹ חֵקֶר, כָּךְ אֵין חֵקֶר לְפֻרְעָנוּתָן שֶׁל רְשָׁעִים לֶעָתִיד לָבוֹא. דָּבָר אַחֵר, צִדְקָתְךָ כְּהַרְרֵי אֵל, רַבִּי יִשְׁמָעֵאל אוֹמֵר הַצַּדִּיקִים שֶׁעוֹשִׂין הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה עִמָּהֶן צְדָקָה כְּהַרְרֵי אֵל, אֲבָל רְשָׁעִים שֶׁאֵין עוֹשִׂים הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל, הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַקְדֵּק עִמָּהֶן עַד תְּהוֹם רַבָּה. רַבִּי עֲקִיבָא אוֹמֵר אֵלּוּ וָאֵלּוּ מְדַקְדֵּק עִמָּהֶן, הַצַּדִּיקִים גּוֹבֶה מֵהֶם מִעוּט מַעֲשִׂים רָעִים שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה בִּשְׁבִיל לִתֵּן לָהֶם שָׂכָר טוֹב לֶעָתִיד לָבוֹא, וּמַשְׁפִּיעַ שָׁלוֹם לָרְשָׁעִים וּמְשַׁלֵּם לָהֶם מִעוּט מַעֲשִׂים טוֹבִים שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה כְּדֵי לִפָּרַע מֵהֶם לֶעָתִיד לָבוֹא. רַבִּי מֵאִיר אוֹמֵר מָשַׁל הַצַדִּיקִים בְּדִירָתָן, שֶׁנֶּאֱמַר (יחזקאל לד, יד): בְּמִרְעֶה טּוֹב אֶרְעֶה אֹתָם וּבְהָרֵי מְרוֹם יִשְׂרָאֵל יִהְיֶה נְוֵהֶם, וּמָשַׁל הָרְשָׁעִים בְּדִירָתָן, שֶׁנֶּאֱמַר (יחזקאל לא, טו): בְּיוֹם רִדְתּוֹ שְׁאֹלָה הֶאֱבַלְתִּי כִּסֵּתִי עָלָיו אֶת תְּהוֹם, רַבִּי יְהוּדָה בֶּן רַבִּי אָמַר מָשָׁל אֵין עוֹשִׂין כִּסּוּי לְגִיגִית לֹא מִכֶּסֶף וְזָהָב וְלֹא מִשְּׁאָר מַתָּכוֹת אֶלָּא מֵחֶרֶס, מִפְּנֵי שֶׁהוּא מִין בְּמִינוֹ, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא גֵּיהִנֹּם חשֶׁךְ, דִּכְתִיב (תהלים לה, ו): יְהִי דַרְכָּם חשֶׁךְ וְחַלַקְלַקֹּת, וּתְהוֹם חשֶׁךְ, שֶׁנֶּאֱמַר (בראשית א, ב): וְחשֶׁךְ עַל פְּנֵי תְהוֹם, וְהָרְשָׁעִים חשֶׁךְ, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם, יָבוֹא חשֶׁךְ וִיכַסֶּה חשֶׁךְ, שֶׁנֶּאֱמַר (קהלת ו, ד): כִּי בַהֶבֶל בָּא וּבַחשֶׁךְ יֵלֵךְ וּבַחשֶׁךְ שְׁמוֹ יְכֻסֶּה. דָּבָר אַחֵר, צִדְקָתְךָ כְּהַרְרֵי אֵל, רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר צְדָקָה שֶׁעָשִׂיתָ עִם נֹחַ בַּתֵּבָה כְּהַרְרֵי אֵל, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה עַל הָרֵי אֲרָרָט, וּמִשְׁפָּטֶיךָ שֶׁעָשִׂיתָ עִם דּוֹרוֹ דִּקְדַּקְתָּ עִמָּהֶם עַד תְּהוֹם רַבָּה, שֶׁנֶּאֱמַר (בראשית ז, יא): בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל מַעְיְנוֹת תְּהוֹם רַבָּה, וּכְשֶׁזְּכַרְתּוֹ לֹא לְבַדּוֹ זְכַרְתּוֹ, אֶלָּא וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֶת כָּל הַחַיָּה. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כִּי סָלֵיק לְרוֹמִי רָאָה שָׁם עַמּוּדִים שֶׁל שַׁיִּשׁ מְכֻסִּים בְּטִיפְּטֵיאוֹת, בַּשָּׁרָב שֶׁלֹּא יִפָּקְעוּ וּבַצִּנָה שֶׁלֹּא יִקְרְשׁוּ, רָאָה שָׁם עָנִי אֶחָד וּמַחְצֶלֶת קַנִּים תַּחְתָּיו וּמַחְצֶלֶת קַנִּים עַל גַּבָּיו, עַל הָעַמּוּדִים קָרָא: צִדְקָתְךָ כְּהַרְרֵי אֵל, אָן דְּאַתְּ יָהֵב אַתְּ מַשְׁפַּע, וְעַל הֶעָנִי קָרָא: מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, אָן דְּאַתְּ מָחֵי אַתְּ מְדַקְדֵּק. אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן אֲזַל לְגַבֵּי מַלְכָּא קַצְיָא לַאֲחוֹרֵי הָרֵי חשֶׁךְ, אֲזַל לַהֲדָא מְדִינְתָּא דִשְׁמָהּ קַרְטָגִינָא וַהֲוַת כֻּלָּהּ דִּנְשֵׁי, נָפְקִין קֳדָמוֹי אָמְרֵי לֵיהּ אִי אַתְּ עָבֵיד עִמָּנָא קְרָבָא, וְנָצַחְתְּ לָן שְׁמָךְ נָפֵיק לְעַלְמָא דִמְחוֹזָא דִּנְשֵׁי אִחֲרַבְתְּ, וְאִי אֲנַן עָבְדִינַן עִמָּךְ קְרָבָא וְנַצְחִינָךְ שְׁמָךְ נָפֵיק בְּעַלְמָא דִּנְשַׁיָּא נִצְחוּךְ, וְתוּ לֵית אַתְּ קָאֵים קֳדָם מַלְכוּ. כִּי נָפַק כָּתַב עַל תְּרַע פִּילֵי אֲנָא אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן שָׁטֵי הֲוֵינָא עַד דְּאָתֵי לְקַרְטָגִינָא מְדִינְתָּא וַאֲלַפִית עֵצָה מִנְּשַׁיָּא. אֲזַל לִמְדִינְתָּא אָחֲרֵי דִּשְׁמָהּ אַפְרִיקֵי נָפְקִין קֳדָמוֹנֵיהּ בְּחִזּוּרִין דִּדְהַב וּבְרִמּוֹנִין דִּדְהַב וּבִלְחֵם דְּדַהֲבָא, אֲמַר וּמַה זֶּה, דַּהֲבָא מִתְאָכֵיל בְּאַרְעֲכוֹן, אֲמָרוּ לֵיהּ וְלָא הֲוָה כֵן בְּאַרְעָא. אֲמַר לְהוֹן לָא עֲבִידְתֵיכוֹן אָתֵיתִי לְמֶחֱמֵי אֶלָּא דִינְכוֹן אֲתֵיתִי לְמֶחֱמֵי, עַד דְּאִינוּן יָתְבִין אָתוֹ תְּרֵי גַבְרֵי לְדִינָא קֳדָם מַלְכָּא, חַד אֲמַר מָרֵי מַלְכָּא חָרוּבָא זְבִינִית מֵהַאי גַבְרָא וּגְרִיפָתָא וְאַשְׁכְּחֵי בָּהּ סִימָא, וַאֲמָרִית לֵיהּ סַב סִימָתִיךְ דְּחָרוּבָא זְבִינִית וְסִימָא לָא זְבִינִית, וְאַחֲרִינָא אֲמַר כְּמָה דְאַתְּ מִסְתְּפֵי מֵעֹנֶשׁ גֶּזֶל כָּךְ מִסְתָּפֵינָא אֲנָא, כַּד זַבִּינִית לָךְ חָרוּבְתָּא וְכָל דְּאִיהוּ בָּהּ זַבִּינִית לָךְ. קָרָא מַלְכָּא לְחַד מִנְהוֹן אֲמַר לֵיהּ אִית לָךְ בְּרָא, אֲמַר לֵיהּ הֵן. קָרָא לְאַחֲרִינָא אֲמַר לֵיהּ אִית לָךְ בְּרַתָּא, אֲמַר לֵיהּ הֵן. אֲמַר לְהוֹ זִילוּן וִינָסְבוּן דֵּין לְדֵין וְיֵכְלוּן תַּרְוֵיהוֹן סִימָא. שָׁרֵי אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן תָּמַהּ, אֲמַר לֵיהּ מַלְכָּא מָה אַתְּ תָּמַהּ, לָא דַנְתִּי טָבוּת, אֲמַר לֵיהּ הֵן, אֲמַר לֵיהּ אִלּוּ הֲוָה הָדֵין דִּינָא בְּאַרְעֲכוֹן מָה הֲוֵיתוּן עָבְדִין, אֲמַר לֵיהּ מֵרִים רֵישָׁא דְדֵין וְרֵישָׁא דְּדֵין וְסִימָא סָלְקָא לְבֵי מַלְכָּא. אֲמַר וְשִׁמְשָׁא דַנְחָא בְּאַרְעֲכוֹן, אֲמַר לֵיהּ הֵן, וּמִטְרָא נָחֵית בְּאַרְעֲכוֹן, אֲמַר לֵיהּ הֵן, אֲמַר לֵיהּ דִּלְמָא אִית בְּאַרְעֲכוֹן בְּעִיר דַּקִּיק, אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא, בִּזְכוּת בְּעִירָא דַּקִּיקָא שִׁמְשָׁא דַּנְחָה עֲלֵיכוֹן וּמִטְרָא דְּנָחֵית עֲלֵיכוֹן אַמְטוּ בְּעִירָא דַקִּיקָא אַתּוּן מִשְׁתֵּזְבִין, הֲדָא הוּא דִכְתִיב (תהלים לו, ז): אָדָם וּבְהֵמָה תוֹשִׁיעַ ה’, אָדָם בִּזְכוּת בְּהֵמָה תּוֹשִׁיעַ ה’. אָמְרוּ יִשְׂרָאֵל רִבּוֹנוֹ שֶׁל עוֹלָם, כְּאָדָם אֲנַחְנוּ כִּבְהֵמָה תּוֹשִׁיעֵנוּ, לְפִי שֶׁאָנוּ נִמְשָׁכִין אַחֲרֶיךָ כַּבְּהֵמָה, הֲדָא הוּא דִכְתִיב (שיר השירים א, ד): מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, לְהֵיכָן אָנוּ נִמְשָׁכִין אַחֲרֶיךָ, לְגַן עֵדֶן, הֲדָא הוּא דִכְתִיב (תהלים לו, ט): יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם, אָמַר רַבִּי אֶלְעָזָר בֶּן רַבִּי מְנַחֵם, עֶדְנְךָ אֵין כְּתִיב כָּאן אֶלָּא עֲדָנֶיךָ, מְלַמֵּד שֶׁכָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עֵדֶן בִּפְנֵי עַצְמוֹ. אָדָם וּבְהֵמָה תוֹשִׁיעַ ה’, אָמַר רַבִּי יִצְחָק מִשְׁפַּט אָדָם וּמִשְׁפַּט בְּהֵמָה שָׁוִין, מִשְׁפַּט אָדָם (ויקרא יב, ג): וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ. מִשְׁפַּט בְּהֵמָה, (ויקרא כב, כז): וּמִיּוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה וגו’.
[1] “A bull or a lamb or a goat (Leviticus 22:27), this is what is written (Psalms 36:7): Your righteousness is like the mighty mountains, the mountains produce grass and the righteous have good deeds. Another explanation, Your righteousness is like the mighty mountains, just as the mountains are suitable for planting and producing fruits, so too the righteous produce fruits and benefit themselves and others. This can be compared to a golden bell and its clapper from the margins, just as the righteous benefit themselves and others, as it is said (Isaiah 3:10): Say that the righteous are good for they shall eat the fruit of their deeds, (Psalms 36:7): Your judgments are like the great deep, these are the wicked, just as the deep cannot be planted and does not produce fruits, so too the wicked have no good deeds and do not produce fruits, but rather cause distress to themselves and others, as it is said (Isaiah 3:11): Woe to the wicked, it is bad, bad for himself and bad for others. Your righteousness is like the mighty mountains, interpret the verse and expound it, Your righteousness is upon Your judgments like the mighty mountains are upon the great deep, just as these mountains suppress the deep so that the world does not flood, so too charity suppresses calamity so that it does not come to the world. Your righteousness is like the mighty mountains, just as these mountains have no end, so too there is no end to the reward of the righteous. Your judgments are like the great deep, just as the deep is unsearchable, so too there is no investigation into the future calamities of the wicked. Another explanation, Your righteousness is like the mighty mountains, Rabbi Ishmael says the righteous who perform the Torah that was given from the mighty mountains, the Holy One, blessed be He, performs righteousness with them like the mighty mountains, but the wicked who do not perform the Torah that was given from the mighty mountains, the Holy One, blessed be He, scrutinizes them to the great deep. Rabbi Akiva says both of these He scrutinizes, the righteous He raises above them the few evil deeds they did in this world in order to give them a good reward in the future to come, and He bestows peace upon the wicked and repays them for the few good deeds they did in this world in order to exact retribution from them in the future to come.-Rabbi Meir says the parable of the righteous in their dwelling, as it is said (Ezekiel 34:14): “I will feed them in a good pasture, and their fold shall be on the high mountains of Israel,” and the parable of the wicked in their dwelling, as it is said (Ezekiel 31:15): “In the day that he went down to Sheol I caused a mourning; I covered the deep for him,” Rabbi Judah ben Rabbi says they make no cover for a jug, not of silver and gold nor of other metals, but of earthenware, because it is kind by kind, so the Holy One, blessed be He, said Gehenna is dark, as it is written (Psalms 35:6): “Let their way be dark and slippery,” and the deep is dark, as it is said (Genesis 1:2): “And darkness was upon the face of the deep,” and the wicked are dark, as it is said (Isaiah 29:15): “And their works are in the dark,” darkness shall come and cover darkness, as it is said (Ecclesiastes 6:4): “For it comes in vanity and goes in darkness, and in darkness its name is covered.” Another explanation, “Your righteousness is like the mountains of God,” Rabbi Judah ben Rabbi Simon said the righteousness that you did with Noah in the ark is like the mountains of God, as it is said (Genesis 8:4): “And the ark rested upon the mountains of Ararat,” and the judgment that you executed upon his generation, you were exacting with them until the great deep, as it is said (Genesis 7:11): “On the same day were all the fountains of the great deep broken up,” and when you remembered him, you did not remember him alone, but “God remembered Noah and every living thing.” Rabbi Joshua ben Levi, when he went up to Rome, saw there pillars of marble covered with plaster, in the heat so they would not crack and in the cold so they would not shrink, he saw there a poor man and a basket of reeds under him and a basket of reeds over him, on the pillars he recited: “Your righteousness is like the mountains of God,” where you give, you give abundantly, and on the poor man he recited: “Your judgments are a great deep,” where you strike, you are exacting.-Alexander of Macedon went to the king who was behind the dark mountains. He went to a city called Carthage, which was inhabited by women. They came out to him and said, “If you fight with us, and you defeat us, your name will go out into the world as the conqueror of a region of women. If we fight with you and defeat you, your name will go out into the world as the one defeated by women, and you will not stand before the king.” When a letter came out upon three elephants, “I, Alexander of Macedon, have wandered until I came to the city of Carthage and I learned the advice of the women.” He went to another city named Africa. They came out before him with gold dishes, gold pomegranates, and golden bread. He said, “What is this, can gold be eaten in your land?” They replied that it was not so in their land. He told them, “I did not come to fight for your wealth but your judgment.” -Two men were brought before the king for judgment. One said, “My lord, the king, I bought a carob tree from this man and found a treasure in it. I told him, ‘Take your treasure, for I bought the carob tree, not the treasure.'” The other said, “As you are exempt from the penalty of theft, so am I exempt. When you bought the carob tree, you bought everything in it.” The king called one of them and asked if he had a son. He replied yes. He called the other and asked if he had a daughter. He replied yes. The king told them, “Go and marry your children to each other and let them both have the treasure-Alexander of Macedon was amazed. The king asked him, “What amazes you?” He replied, “I did not judge well?” The king asked him, “If this judgment were in your land, what would you have done?” He replied, “We would have cut off the head of the plaintiff, the defendant, and the treasure would have been brought to the king’s house.” The king asked, “Does the sun set in your land?” He replied, “Yes.” “And does the rain fall in your land?” He replied, “Yes.” The king said, “Perhaps there is a righteous man in your land, and because of his merit, the sun sets upon you and the rain falls upon you. If it were not for that righteous man, you would have been destroyed.” This is what is written (Psalms 36:7): “Man and beast You save, O Lord; man is saved by the merit of the beast.” Israel said, “Master of the world, we are like humans and animals; save us. Because we follow You like animals, as it is written (Song of Songs 1:4), ‘Draw me, we will run after you.’ Where are we drawn after You? To the Garden of Eden, as it is written (Psalms 36:9), ‘They shall be satisfied with the fatness of Your house, and You shall make them drink of the river of Your pleasures.’ Rabbi Eleazar ben Rabbi Menachem said: It does not say ‘Your pleasure’ but ‘Your pleasures,’ teaching that each righteous person has a Garden of Eden of his own. ‘Man and beast You save, O Lord.’ Rabbi Yitzchak said: The judgment of a person and the judgment of an animal are equal. The judgment of a person (Leviticus 12:3): ‘On the eighth day, the flesh of his foreskin shall be circumcised.’ The judgment of an animal (Leviticus 22:27): ‘And from the eighth day and onward, it shall be accepted…'”

The Midrash Vayikra Rabbah 27:1 makes a lot of comparisons and focuses upon the righteous and the wicked. The following conclusions were made from the verses in Leviticus 22:27-33, there is a comparison between God’s righteousness and the mighty mountains implies that God rewards the righteous who follow His Torah, which was given from the mountains, and that He suppresses the calamities that might befall the world. One example may be found in Bereshit / Genesis 18, where Abraham intercedes with God for the fate of Sodom and Gomorrah. Abraham asks God if He would spare the cities if there were fifty righteous people in them, and then gradually lowers the number to ten. God agrees to each request, saying “I will not destroy it for the sake of the ten” (Bereshit / Genesis 18:32). The Hebrew word for righteous in this chapter is “tzaddik” (צַדִּיק), which is derived from “tzedek” and means one who is upright or blameless. The word for destruction is “hashchitah” (הַשְׁחִיתָה), which means ruin or corruption. Moshe at the end of the Torah explains righteousness as a way of living in accordance with God’s will and commandments, and as a means of averting calamities that may befall the people or the land. One example of this is found in Devarim / Deuteronomy 28, where Moses lists the blessings and curses that will follow obedience or disobedience to the Torah. In verses 1-14, Moses promises that if the people “heed the Lord your God and faithfully keep all His commandments” (Devarim / Deuteronomy 28:1), then they will enjoy prosperity, security, peace, and favor among the nations. In contrast, in verses 15-68, Moses warns that if the people “do not obey the Lord your God, to observe faithfully all His commandments and laws” (Devarim / Deuteronomy 28:15), then they will suffer famine, disease, war, exile, and destruction. The Hebrew word for righteousness in this chapter is “tzedek” (צֶדֶק), which also means justice or equity. The word for calamity is “ra” (רַע), which also means evil or harm. These examples demonstrate how the Torah interprets righteousness as a protective factor against evil events, both for individuals, communities, and nations. By following God’s Torah and doing what is right and just, the people can avoid or mitigate the consequences of their sins and the sins of others. We also note that obeying the Torah commands of God does not guarantee immunity from suffering or that calamities are always a result of unrighteousness. The Scriptures acknowledge that there are times when the righteous suffer and the wicked prosper, this is especially emphasized in the Psalms, and so we understand that God’s ways are sometimes mysterious and incomprehensible to us. The book of Job is another example of this dilemma, where Job was a righteous man and yet he lost everything, he had and questioned God’s justice. The book of Psalms expresses this tension in the life of David, where the psalmists cry out to God for deliverance from their enemies and afflictions, and yet continues to trust in God’s faithfulness and mercy. The Midrash makes comparisons between God’s judgments and the great deep which implies that God punishes the wicked who do not follow His Torah, which was given from the mountains, and that He conceals the future sufferings that await them. This is consistent with the Devarim / Deuteronomy 28 interpretation of wickedness. The concept of the one from the east and identification as Abraham implies that the Lord God chose him as the father of Israel and the model of faithfulness, and how He gave him victory over his enemies with His help. The challenge to the idols and their worshippers continues here in the Isaiah narrative, to demonstrate how there is no power in idolatry, and that only the Lord God Almighty is the One who knows all things and controls all events. These things expose the futility and falsehood of idolatry and provide us with proof texts for why we are to trust in the Lord God Almighty, to fear and obey Him according to His Word.