The book of Isaiah was written in the 8th century BCE, a time of great political upheaval and religious corruption in Judah. Isaiah the prophet, was called to proclaim God’s judgment on Israel and the surrounding nations, and to also offer a message of hope for the future. This hope is found in the power of God, in His superiority over the nations, and in His intention to redeem His people. Note that this theme of redemption is central to the transition to Isaiah 53. Isaiah 53 is called the “Suffering Servant” chapter and describes the servant king as the one who bears the sins of many and suffers on behalf of others. This chapter is understood by the NT authors as a messianic prophecy, pointing to Yeshua the Messiah.
Isaiah 52:8-15 and Isaiah 53 are intricately connected, both thematically and prophetically and are known as the “Servant Songs.” These passages are crucial to understanding the biblical narrative of redemption and the messianic hope. To understand how Isaiah 52:8-15 sets the stage for Isaiah 53, we must understand the context of Isaiah 52 and 53. The context is one of exile and return, reflecting the Babylonian captivity of the Judeans and their eventual release. Within this framework, Isaiah speaks of a future redemption that transcends the immediate historical circumstances. (Note that some antimissionaries will direct one to only consider the immediate historical circumstance and ignore the messianic expectation.) In Isaiah 52:8-15, we see a powerful declaration of God’s victory and redemption.
These passages speak of the watchmen lifting their voices and singing together as they see the Lord returning to Zion. This imagery of the watchmen is significant as it symbolizes those who are vigilant and awaiting the fulfillment of God’s promises. (see Ezekiel 3:17-18, Isaiah 21:6, 62:6-7, Jeremiah 6:17, Ezekiel 3:17-18, 33:6) The passages from Isaiah 52 emphasize how God has redeemed Jerusalem and His people. This redemption is not just a physical return from exile but a spiritual restoration. The nations witness the salvation of God, highlighting His superiority over all other powers. The phrase “all the ends of the earth shall see the salvation of our God” (Isaiah 52:10) underscores this universal recognition of God’s sovereignty. There is also The call to holiness and purity in the statement to depart and be clean (Isaiah 52:11). This signifies the need for purity and holiness among God’s people as they prepare for His coming.
The connection between Isaiah 52:8-15 and Isaiah 53 is deeply rooted in the motif of suffering followed by exaltation. The declaration of God’s redemption in Isaiah 52 finds its fulfillment in the sacrificial work of the Servant King in Isaiah 53. The Servant’s suffering then leads to the redemption and restoration of God’s people. This pattern of suffering leading to glory is a central theme in Isaiah’s prophecy and is echoed in the NT understanding of Yeshua as the suffering servant who was “despised and rejected by mankind” (Isaiah 53:3) and yet exalted by God (Philippians 2:9-11).
Philippians 2:9–11 2:9 For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 2:10 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, 2:11 and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. (NASB, διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός.)
The universal scope of the Servant’s mission is hinted at in Isaiah 52:10 (“all the ends of the earth shall see the salvation of our God”) and fully developed in Isaiah 53. The Servant’s work is not limited to Israel but extends to “the many” (Isaiah 53:11), indicating a continuation of a Torah based theme on both Jew and Gentile being involved in God’s redemptive plan. This is a critical aspect of the prophetic expectation regarding the Messiah, emphasizing the global significance of the Servant’s suffering and exaltation. We note how Isaiah 52:13-15 introduces the Servant who will act wisely, be exalted, and be marred beyond human recognition. This sets the stage for the detailed description of the Suffering Servant in Isaiah 53.
The transition from Isaiah 52 to 53 highlights the expectation of a Messiah who will not only redeem Israel but also bring salvation to the entire world. The Suffering Servant is the fulfillment of this ancient prophecy, embodying the hope and redemption promised by God. These passages together emphasize God’s sovereignty and His divine plan for redemption. Notice how Isaiah 52 speaks of physical redemption, and Isaiah 53 speaks of spiritual restoration and healing. The Servant’s suffering is the means by which God’s people are cleansed and made holy.
Isaiah 52:8-15 and Isaiah 53 are woven together through themes of victory, redemption, and the impact of God’s saving work through the Messiah to both Jew and Gentile. We note how the Lord God of Israel is delivering both Jew and Gentile, just as he did in Exodus, which represents a similar pattern, the physical redemption, and then bringing everyone to the mountain of Sinai illustrating the spiritual redemption. We also recognize how Moshe acted as the Messiah and intercessor to God on behalf of the people to deliver from bondage and bring to spiritual awakening and life. These Torah concepts highlight the centrality of the Messiah’s role in God’s plan for redemption and restoration that is taking place here in the biblical narrative of suffering preceding glory according to Isaiah 52-53. How great is God’s love for His people, and the significance of the role of the Messiah in this redemption process! To reiterate, Isaiah 52:8-15 sets the stage with a declaration of victory and redemption, emphasizing God’s preservation of His people, His superiority over the nations, and the anticipation of the coming Messiah. Together, these passages offer a powerful narrative of God’s unwavering commitment to His people, His supreme authority, and the fulfillment of ancient prophecies through the coming Messiah. This connection underscores the continuity of God’s redemptive plan, and the profound hope and salvation offered through the Suffering Servant.
Masoretic Text (MSS) on Isaiah 52:8-15
Isaiah goes on saying the following according to Isaiah 52:8-10.
Isaiah 52:8 states, “Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion. (קוֹל צֹפַיִךְ נָשְֹאוּ קוֹל יַחְדָּו יְרַנֵּנוּ כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב יְהֹוָה צִיּוֹן)” Isaiah 52:9 “Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem. (פִּצְחוּ רַנְּנוּ יַחְדָּו חָרְבוֹת יְרוּשָׁלָם כִּי-נִחַם יְהֹוָה עַמּוֹ גָּאַל יְרוּשָׁלָם)” Isaiah 52:10 “The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. (חָשַֹף יְהֹוָה אֶת-זְרוֹעַ קָדְשׁוֹ לְעֵינֵי כָּל-הַגּוֹיִם וְרָאוּ כָּל-אַפְסֵי-אָרֶץ אֵת יְשׁוּעַת אֱלֹהֵינוּ)”
Cross References for Isaiah 52:8-10: Ge 46:1–7; Ex 1:1–7; 13:17–22; Nu 10:36; 14:14; Jos 4:24; 1 Sa 14:16; 2 Ki 18:1–37; 2 Ch 32:8; Ezr 9:9; Ps 22:27; 44:3; 67:2; 74:3; 98:title–6; Is 11:9; 12:6; 30:30; 33:17, 22; 35:2; 40:1, 5, 9; 43:1; 44:23, 26; 45:22; 48:20; 49:14–21, 26; 51:3, 9, 12; 56:10; 58:12; 59:20; 61:4; 62:6; 65:1–7; 66:18–19; Je 6:17; 31:6; Eze 3:17; 33:7; 36:20–25; Na 2:1–13; Zec 8:3; Mt 28:19; Lk 2:25, 30; 3:6; Ro 2:1–29; 10:15–21; 15:18–24; 1 Co 13:12; 2 Co 6:1–18; 1 Jn 3:2; Re 22:4
These verses from Isaiah 52:8-10 are powerful and rich with meaning and have several interesting features. In the phrase, קוֹל צֹפַיִךְ נָשְֹאוּ קוֹל יַחְדָּו יְרַנֵּנוּ (The voice of your watchmen, they lift up their voice, together they sing for joy), the word צֹפַיִךְ refers to “your watchmen,” who are vigilant and alert. This can be interpreted as spiritual leaders or prophets who are attentive to God’s actions and proclaim His message. The idea of lifting up their voice together signifies unity and collective joy in witnessing the power of God at work. The verse continues saying, כִּי עַיִן בְּעַיִן יִרְאוּ (For they shall see eye to eye) where עַיִן בְּעַיִן means “eye to eye,” indicating a clear and direct understanding. This can be seen as a metaphor for spiritual clarity and the ability to perceive God’s presence and actions directly. Here the deliverance God provides is obvious and those who are attentive will recognize this. The text also states, בְּשׁוּב יְהֹוָה צִיּוֹן (When the LORD returns to Zion) which suggests the intimate relationship that God has with Jerusalem. Note that this is a Torah based concept, of God dwelling in the midst of the people. Here Isaiah is emphasizing God’s act of bringing back His people and His presence remaining in Zion. This restoration is a cause for great rejoicing and hope. In verse 9, the text states, פִּצְחוּ רַנְּנוּ יַחְדָּו חָרְבוֹת יְרוּשָׁלָם (Break forth into joy, sing together, you ruins of Jerusalem). Here the prophet is speaking to the חָרְבוֹת (ruins) which symbolize desolation and destruction. The call to sing for joy despite the destruction of the ruins signifies the hope that we have of God’s restoration in our lives! This is further emphasized in the phrase, כִּי-נִחַם יְהֹוָה עַמּוֹ גָּאַל יְרוּשָׁלָם (For the LORD has comforted His people, He has redeemed Jerusalem) where God Himself is comforting (נִחַם) us and redeeming (גָּאַל) us. These actions highlight God’s compassion and His act of saving and restoring those whom He loves. The power of God is imphasized when the scripture say, חָשַֹף יְהֹוָה אֶת-זְרוֹעַ קָדְשׁוֹ (The LORD has bared His holy arm) which symbolizes His power and might. The act of baring His arm indicates a display of His strength and intervention on behalf of His people. Note again how the Lord God is including both Jew and non-Jew saying, וְרָאוּ כָּל-אַפְסֵי-אָרֶץ אֵת יְשׁוּעַת אֱלֹהֵינוּ (And all the ends of the earth shall see the salvation of our God) which again emphasizes the Torah centric principle of God delivering a mixed multitude from bondage, setting people free from the bondage to sin and death.
The parallels to these concepts are obvious in the NT text, particularly in relation to the one who is bringing good news, such as in Romans 10:15 which states “And how shall they preach unless they are sent? As it is written: ‘How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!'” This verse echoes Isaiah 52:7, which speaks of the beautiful feet of those who bring good news. Matthew 8:17 states “He Himself took our infirmities and bore our sicknesses.” This verse quotes Isaiah 53:4, which is part of the same section of Isaiah, the last servant song that speaks of the suffering servant and God’s salvation. In John 12:38 Yeshua says, “That the word of Isaiah the prophet might be fulfilled, which he spoke: ‘Lord, who has believed our report? And to whom has the arm of the Lord been revealed?'” This verse references Isaiah 53:1, which speaks of the revelation of God’s arm, similar to Isaiah 52:10. These parallels highlight how the first century believers interpreted these scriptures in reference to Yeshua the Messiah. The Hebrew text of Isaiah 52:8-13 offers rich nuances that enrich our understanding and application of these scriptures. The themes of communal rejoicing, direct observation of God’s redemption, and the revelation of His holy arm are not only relevant to the original audience but also resonate with the broader biblical narrative, including the NT message of salvation through God’s Messiah. We note that the Lord God of Israel overcoming the enemy and the victory may not be totally apparent yet, however the prasie and singing are meant to function as a statement of faith and believe in what God is going to do. This is equivalent to trusting in the God of Israel in His promises. We note that the person who praises God for what he or she does not yet possess is the person who truly believes the promises of God! The power and salvation of God will go to the ends of the earth. This is relevant to what God does for Israel, affects the entire earth! God’s power is also expressed in the image of His outstretched hand, an image of compassion, calling us to Him in faith, truth, and trusting in the Lord for all things.
Isaiah goes on saying the following according to Isaiah 52:11-12.
Isaiah 52:11 states, “Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD. (סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל-תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְֹאֵי כְּלֵי יְהֹוָה)” Isaiah 52:12 “For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rereward. (כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי-הֹלֵךְ לִפְנֵיכֶם יְהֹוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְֹרָאֵל)”
Cross References for Isaiah 52:11-12: Ex 12:11, 33, 39; 13:17–22; 14:19–20; 23:23; Le 22:2; Nu 8:6; 19:11, 16; Dt 1:30; 16:3; 31:8; Jos 6:9, 13; 2 Ch 36:10; Ezr 1:7–11; 5:14–15; Ps 98:1–6; Is 1:16; 26:7; 35:8; 42:16; 45:2; 48:20; 49:10–11, 14–21; 58:8; 65:1–7; Je 50:8; 51:6, 45; Eze 20:34, 41; Mic 2:13; Zec 2:6–7; Jn 10:4; Ro 15:18–24; 2 Co 6:1–18; 2 Ti 2:19, 21; 1 Pe 2:9; Re 18:4
These verses from Isaiah 52:11-12 provide us with a number of interesting concepts. Verse 11 states, סוּרוּ סוּרוּ צְאוּ מִשָּׁם (Depart, depart, go out from there) where the repetition of סוּרוּ (depart) emphasizes the urgency and importance of leaving. Note that the people are located outside of Eretz Yisrael, this means they are located some place in the world. Isaiah 52:11 functions as a call to God’s people to come out of this world, to return to the Lord, and to return to the blessed Land that God has promised. The statement טָמֵא אַל-תִּגָּעוּ (Touch no unclean thing) makes reference to those things that are טָמֵא (unclean or impure) which highlights the importance of maintaining spiritual purity and avoiding anything that defiles. This can be interpreted as a call to separate oneself from impurity and sin, urging God’s people to take decisive and immediate action to turn from their sins. The decisive action is emphasized in the phrase, צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְֹאֵי כְּלֵי יְהֹוָה (Go out from the midst of her, be clean, you who bear the vessels of the LORD). The term “bearers of the Lord’s vessels” refers to those who carry out His work. Note the imperatives:
We are being commanded to turn / depart (סוּרוּ סוּרוּ), to go out (צְאוּ), and to be clean (הִבָּרוּ), the implications speak to holiness and righteousness, we are being called as God’s people to leave the ways of the world, and the text is emphasizing the need for us to serve God, to be pure and holy, and to lead our lives as if we are sacred vessels. The idea is כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ (For you shall not go out with haste) where the word בְחִפָּזוֹן means “haste” or “hurriedly.” This suggests that the departure should be immediate, reserved, and calm, while trusting in God’s guidance and protection according to His Word. We see this Torah centric theme reiterated here, כִּי-הֹלֵךְ לִפְנֵיכֶם יְהֹוָה (For the LORD will go before you) which indicates that God Himself will lead and guide His people, providing assurance and security, just as was promised to the people in the wilderness in the Torah. The Lord God will not just go ahead of us, He will also take up the rear. This verse suggests that the Lord God will completely surround us as verse 12 states, וּמְאַסִּפְכֶם אֱלֹהֵי יִשְֹרָאֵל (And the God of Israel will be your rear guard). This signifies that the God of Israel will protect and gather His people, ensuring safety from behind. This metaphorically suggests that we are to be carriers of God’s presence and truth in a world that is spiritually unclean and unholy. Notice how these things draw us back to the way in which we should be living our lives. We are not to be involved in the ways of this world, but we are to be involved in the ways of God, to walk in His truth and justice, and to show mercy, and love towards others. Notice how these concepts are distinctly foreign to this world, especially in this every increasingly wicked world today! If we read God’s word and take it to heart applying God’s word to our lives, His Word leads us to these things. The guidance of God is illustrated in this Torah parallel:
ספר שמות פרק יג’ כא וַֽיהוָ֡ה הֹלֵךְ֩ לִפְנֵיהֶ֨ם יוֹמָ֜ם בְּעַמּ֤וּד עָנָן֙ לַנְחֹתָ֣ם הַדֶּ֔רֶךְ וְלַ֛יְלָה בְּעַמּ֥וּד אֵ֖שׁ לְהָאִ֣יר לָהֶ֑ם לָלֶ֖כֶת יוֹמָ֥ם וָלָֽיְלָה׃
Shemot / Exodus 13:21 13:21 The LORD was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night. (NASB95)
Here in Shemot / Exodus 13:21 we read how the Lord God surrounded the people, protecting them, and leading / guiding them. This verse from the Torah parallels Isaiah 52:12, where God leads and protects His people during their journey. This is a reminder for us today how the Lord God leads and directs our ways if we remain in His Word!
We note the parallels in the NT text, particularly in the context of purity, separation from sin, and God’s guidance. Take for example what Paul writes according to 2 Corinthians 6:17 saying, “Therefore, ‘Come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you.'” This verse echoes Isaiah 52:11, emphasizing the call to separate from impurity and to be holy before the Lord. Note also what we read in Revelation 18:4 “And I heard another voice from heaven saying, ‘Come out of her, my people, lest you share in her sins, and lest you receive of her plagues.'” This verse also reflects the call to depart from Babylon, symbolizing the need to separate from this world, sin, and corruption. These parallels highlight the continuity between the Hebrew Bible and the NT text, emphasizing the importance of purity, separation from sin, and trust in God’s guidance and protection. Again, we are called to be separate from the world and its ways (2 Corinthians 6:14-18), where we as believers are urged to “come out from among them and be separate, says the Lord.” In summary, the Hebrew text of Isaiah 52:11-12 offers insights into the urgency of separation from spiritual contamination, the responsibility of being “bearers of the Lord’s vessels,” and the promise of protection and provision during times of transition. These themes resonate with broader biblical teachings on holiness, separation, and the promise of God’s presence and provision in the lives of those who trust in God! We note that every man, woman, and child who will ever live is called on to respond to this cry to depart, to go out from there. In whatever bondage we find ourselves, God’s holy arm has been bared on our behalf; the enemy has been defeated; the prison doors have been thrown open, and we are called to take action. God will not take us out; meaning that we must get up in faith and go, believing that He will go before us and that He has one the victory.
Isaiah goes on saying the following according to Isaiah 52:13-15.
Isaiah 52:13 states, “Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. (הִנֵּה יַשְֹכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד)” Isaiah 52:14 “As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men: (כַּאֲשֶׁר שָׁמְמוּ עָלֶיךָ רַבִּים כֵּן-מִשְׁחַת מֵאִישׁ מַרְאֵהוּ וְתֹאֲרוֹ מִבְּנֵי אָדָם)” Isaiah 52:15 “So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider. (כֵּן יַזֶּה גּוֹיִם רַבִּים עָלָיו יִקְפְּצוּ מְלָכִים פִּיהֶם כִּי אֲשֶׁר לֹא-סֻפַּר לָהֶם רָאוּ וַאֲשֶׁר לֹא-שָׁמְעוּ הִתְבּוֹנָנוּ)”
Cross References for Isaiah 52:13-15: Ex 13:17–22; Le 4:6, 17; 14:7; 16:14–15; 26:32; Nu 19:18–21; Jos 1:8; Jdg 18:19; 2 Sa 10:4; Job 2:12; 16:16; 17:8; 18:20; 21:5; Ps 22:6–7; 69:7; 98:1–6; 107:42; Is 4:2; 6:1; 20:3; 42:1, 7; 44:5–6, 8; 49:1–7, 14–21, 23; 50:10; 53:2–3, 11–12; 55:5; 57:15; 65:1–7; Eze 34:23–24; 36:25; Mic 7:16; Zec 3:8; Wis 5:2; Mt 26:67; 27:30; Jn 19:3; Ac 3:13; Ro 15:18–24; 16:25; 2 Co 6:1–18; Eph 3:4–5, 9; Php 2:9–11, Heb 9:13–14; 10:22; 1 Pe 1:2
These verses from Isaiah 52:13-15 are part of the “Suffering Servant,” servant song passages, which are rich with meaning and Messianic Expectation! Isaiah 52:13 opens saying, הִנֵּה יַשְֹכִּיל עַבְדִּי (Behold, My servant shall act wisely), the word יַשְֹכִּיל (shall act wisely) indicates that the servant’s actions are guided by divine wisdom and will lead to success and exaltation. The phrase, יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד (He shall be high and lifted up, and shall be exalted) is meant to convey the idea of being elevated or exalted. Note how this idea is conveyed in the Torah reference that Yeshua makes according to John 3:14-15.
John 3:14–15 3:14 “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; 3:15 so that whoever believes will in Him have eternal life. (NASB, 14 Καὶ καθὼς Μωϋσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου,* 15 ἵνα πᾶς ὁ πιστεύων ⸂ἐν αὐτῷ⸃ ⸆ ἔχῃ ζωὴν αἰώνιον.*)
Note that Yeshua makes a reference to Bamidbar / Numbers 21:1-35 in reference to himself being raised upon the cross to bear the sins of the world. This is what is being spoken of here in Isaiah 52:12 of being exalted through suffering. Note how the text goes on in Isaiah saying, כַּאֲשֶׁר שָׁמְמוּ עָלֶיךָ רַבִּים (As many were astonished at you) where the peoplea re astonished (שָׁמְמוּ) or appalled which suggests that the Servant King’s appearance and suffering were shocking to many. The text continues saying, כֵּן-מִשְׁחַת מֵאִישׁ מַרְאֵהוּ (His appearance was so marred, beyond human semblance) meaning that his appearance was marred / disfigured (מִשְׁחַת) highlighting the extent of the servant’s suffering and the physical toll it took on him. This is emphasized further saying, וְתֹאֲרוֹ מִבְּנֵי אָדָם (And his form beyond that of the children of mankind) which emphasizes the servant’s disfigurement and the depth of his suffering. Verse 15 states, כֵּן יַזֶּה גּוֹיִם רַבִּים (So shall he sprinkle / startle many nations) which can be interpreted as the servant’s suffering and exaltation having a profound impact on many nations, leading to their purification or astonishment. Isaiah says, “Kings shall shut their mouths because of him.” (עָלָיו יִקְפְּצוּ מְלָכִים פִּיהֶם) indicating that the servant’s actions and exaltation will leave even the most powerful rulers in awe and silence. The servants actions will reveal truths that were previously unknown or unspoken (כִּי אֲשֶׁר לֹא-סֻפַּר לָהֶם רָאוּ For that which has not been told them they see). This verse (Isaiah 52:13) also alludes to the gentile inclusion, in the reference of not having been told will not see, alludes to the gentiles who did not have the Torah of God, will not be taught the ways of God and find life in the Servant King Messiah of God! The actions of the Servant King will lead to a deeper understanding and revelation of God (וַאֲשֶׁר לֹא-שָׁמְעוּ הִתְבּוֹנָנוּ And that which they have not heard they understand).
In the NT text there are parallels to the content of these verses (Isaiah 52:13-15) that can be found in the accounts of Yeshua’s suffering, death, and resurrection, which ultimately led to his exaltation and glorification. For example, in John 12:32-33 we read “And I, when I am lifted up from the earth, will draw all people to myself.” This verse echoes Isaiah 52:13, where the servant is exalted and lifted up. Paul writes in Philippians 2:9-11, “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” This passage also reflects the exaltation and glorification of the servant mentioned in Isaiah 52:13. In Romans 15:21 it says, “But as it is written, ‘Those who have never been told of him will see, and those who have never heard will understand.'” This verse directly references Isaiah 52:15, highlighting the revelation and understanding that comes through the servant’s actions, and to a people who never knew God will hear and be saved through faith. We also read in Philippians 2:8-9, it is written, “He humbled Himself by becoming obedient to the point of death, even death on a cross. Therefore God also has highly exalted Him and bestowed on Him the name that is above every name.” This verse also speaks of Isaiah 52:13-15 of the servant’s imminent exaltation, transformation, and the amazement it will bring to many nations. The application of these things to our lives is through this transformation that we have in the Messiah of God, and the importance of humility, and the potential for our lives to bring astonishment and amazement to others, as exemplified in the life of Yeshua the Messiah. These parallels highlight the continuity between the Hebrew Bible and the NT, emphasizing the fulfillment of the Suffering Servant prophecy in the Messiah Yeshua.
Rabbinic Commentary on Isaiah 52:8-15
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!
Targum Jonathan son of Uziel Isaiah 52:8-15 52:8 The voice of thy rulers! They are lifting up their voice, together they offer praise; because with their eyes they see the mighty works which the Lord shall do, when He shall return His Shekinah to Zion. 52:9 Rejoice and shout together, ye desolate places of Jerusalem, for the Lord shall comfort His people, Jerusalem shall be redeemed. 52:10 The Lord hath revealed His holy arm in the eyes of all the nations; and all that are in the ends of the earth shall see the salvation of our God. 52:11 Separate yourselves, separate yourselves, go ye out from thence, do not come near the unclean; come forth from the midst of her: those that carry the vessels of the house of the sanctuary of the Lord have been chosen. 52:12 For ye shall not go forth in haste from among the nations, nor be carried in flight to your land: for your guide is the Lord, and He that shall gather your captivity is the God of Israel. 52:13 Behold, my servant the Messiah shall prosper, He shall be exalted and extolled, and He shall be very strong. 52:14 As the house of Israel anxiously hoped for Him many days, (which was poor among the nations; their appearance and their brightness being worse than that of the sons of men:) 52:15 Thus shall He scatter many nations; before Him kings shall keep silence: they shall put their hands upon their mouths, for that which had not been told them shall they see: and that which they had not heard shall they consider.
Isaiah goes on saying the following according to the TgJ on Isaiah 52:8-10, ח קַל פַּרְנָסַיִךְ דִמְרִימִין קָלְהוֹן כַּחֲדָא מְשַׁבְּחִין אֲרֵי בְעֵינֵיהוֹן יֶחֱזוּן גְבוּרָן דִי עֲבַד יְיָ כַּד יְתִיב שְׁכִנְתֵּהּ לְצִיוֹן: 52:8 The voice of thy rulers! They are lifting up their voice, together they offer praise; because with their eyes they see the mighty works which the Lord shall do, when He shall return His Shekinah to Zion. ט בּוּעוּ וְשַׁבַּחוּ כַּחֲדָא חָרְבַת יְרוּשְׁלֵם אֲרֵי עֲתִיד יְיָ לְנַחְמָא עַמֵהּ פָּרִיק יְרוּשְׁלֶם: 52:9 Rejoice and shout together, ye desolate places of Jerusalem, for the Lord shall comfort His people, Jerusalem shall be redeemed. י גַלֵא יְיָ יַת דְרַע קוּדְשֵׁהּ לְעֵינֵי כָּל עַמְמַיָא וְיֶחֱזוּן כָּל דְבִסְיָפֵי אַרְעָא יַת פּוּרְקָנָא דֶאֱלָהָנָא: 52:10 The Lord hath revealed His holy arm in the eyes of all the nations; and all that are in the ends of the earth shall see the salvation of our God. (TgJ) The Targum is an Aramaic translation and interpretation of the Hebrew Bible, with the primary goal of making the text more accessible and understandable to the people in the Babylonian exile. It often provides additional commentary and context to the original Hebrew text. In verse 8, the differences between the Aramaic text (Targum Jonathan) and the Hebrew Bible are קַל פַּרְנָסַיִךְ (Targum) vs. קוֹל צֹפַיִךְ (Hebrew) where the Targum uses the word פַּרְנָסַיִךְ (your spoils) instead of צֹפַיִךְ (watchman). This might imply a more passive interpretation, suggesting that the spoils were given to you rather than you taking them forcefully. The Hebrew “eye to eye” (עַיִן בְּעַיִן) is rendered as “with their eyes they shall see” (בְעֵינֵיהוֹן יֶחֱזוּן) in Aramaic This alludes to seeing “the mighty deeds that the Lord will do” (גְבוּרָן דִי עֲבַד יְיָ). These things suggest that we should live expectantly and look for the work of God in our lives! In verse 9 the Aramaic text adds the idea of future consolation, stating “for the Lord is destined to console His people” (אֲרֵי עֲתִיד יְיָ לְנַחְמָא עַמֵהּ) and in verse 10, the Aramaic expands “salvation of our God” to “the redemption of our God” (פּוּרְקָנָא דֶאֱלָהָנָא), using the term “purqana” which can mean salvation or redemption. Note how this is consistent with the Hebrew text יְשׁוּעַת אֱלֹהֵינוּ and states that this is the salvation of God, directing us to the Lord God in whom we are to trust, not in ourselves. We trust in the Mashiakh who brings with him the salvation of the God of Israel! The expansions in the Targum emphasize God’s mighty deeds (גְבוּרָן) that will be visible, the return of God’s presence (שְׁכִנְתֵּהּ) to Zion, Divine consolation (לְנַחְמָא) for His people, and universal recognition of God’s redemption (פּוּרְקָנָא) by all the world. Because of these things, the recognition of God’s mighty deeds reminds us of His power and sovereignty. It encourages us to trust in His ability to intervene in our lives and the world. We can live out our faith by acknowledging God’s power in our prayers, worship, and daily actions. This involves stepping out in faith, knowing that the God of Israel is capable of great things. The return of God’s presence to Zion reminds us to cultivate an awareness of God’s presence in our lives through regular prayer, meditation on the Word of God, and seeking His guidance in our decisions. It also calls us to create spaces where God’s presence is honored, such as in our homes and communities. The divine consolation speaks to God’s compassion and care for His people, especially in times of distress. It reassures us that the Lord God is attentive to our struggles and offers comfort. We can live out this aspect of faith by being sources of comfort and support to others. Acts of kindness, listening, and offering help to those in need reflect God’s consoling nature. And finally, the idea of a universal recognition of God’s redemption highlights the inclusivity of God’s salvation plan to include both Jew and Gentile. It reminds us that God’s love and redemption are available to all who seek Him and call upon the name of the Messiah (Acts 4:12). We live out this truth by sharing the message of God’s redemption in the Messiah of God with others and to work towards justice and reconciliation in our communities.
The content of these verses contains themes which are present in the NT text, such as in regards to the restoration of Jerusalem in passages like, Romans 11:26 “And so all Israel will be saved, as it is written: ‘The Deliverer will come from Zion,and he will turn away ungodliness from Jacob.'” We also read according to Revelation 21:2-3 “I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, ‘Look! God’s dwelling is now among the people, and he will live with them.'” Luke 1:68-79, this passage is known as Zechariah’s song and contains themes of redemption, holiness, and the mercy of God, which are similar to the themes in Isaiah 52:8-10. These things reveal to us how the Aramaic Targum Jonathan and the Hebrew Bible the overall message of hope, joy, and restoration remains consistent. The themes found in these verses can also be seen in various NT passages which demonstrates the consistency of the message of God to us throughout the Scriptures. We note how these verses from the Targum and the Hebrew bible are part of the messianic and eschatological reading of Isaiah’s prophecy, emphasizing themes that would later be understood to refer to the Messiah of God (Yeshua). Notice something that the Rabbinic literature references in relation to these verses according to Kol HaTor 2:156 which is consistent with what we are reading and know to be true about Yeshua the Messiah in the NT text.
Kol HaTor 2:156 קנג) שיבת ציון (תהלים קכ״ז) – ושם היינו כחולמים. כל הבחינות שבפרק זה בשוב ה׳ את שיבת ציון וכו׳ נאמרו על יעודו של משיח בן יוסף כמבואר במדרש (תנהומא סוף ויגש) בענין זה: מה שאירע ליוסף אירע לציון כי קבוץ גלויות בעקבות משיחא הוא ע״י מב״י, וגם רמז רבנו ע״ז ״לפנות בקר״ (תהילים מ״ו:ו׳) נאמר על קץ הגאולה (רש״י שם) ״לפנות בקר״ כמו ״שיבת ציון״ בחושבנא. ״לפנות״ בגימט׳ ״משיח בן יוסף״ בכוונת אילת השחר שבגמרא. “Repair of the world in the Malchut of the Almighty” — Wherever repair is mentioned, it is part of the mission of Mashiach ben Yosef. This is the ultimate purpose of all the work connected with the beginning of the footsteps of the Mashiach, whose main goals are as follows: to gather in the exiles, rebuild Jerusalem, remove the impure spirit from Eretz Israel, redeem Truth, sanctify the name of God, and repair the world in the Malchut of the Almighty, as is written: “with their own eyes they will see when God returns to Zion” (Isa. 52:8). This refers to the ingathering of the exiles. “Burst out, sing glad songs together, O ruins of Jerusalem” (Isa. 52:9). This refers to rebuilding Jerusalem and reviving the land that has been desolate. “God has comforted his people, he has redeemed Jerusalem” (Isa. 52:9), refers to God’s redemption of Truth, for Jerusalem is called “the city of Truth” (Zach. 8:3). “God has exposed His holy arm before all the nations” (Isa. 52:10), refers to sanctifying the name of God. “All ends of the earth will see the salvation of our God” (Isa. 52:10), refers to repairing the world in the Malchut of the Almighty. All of these are the mission of the mashiach of the beginning, the first Mashiach, Mashiach ben Yosef, who comes at the time of the awakening from below, and will find completion when Mashiach ben David comes, speedily in our day, Amen.
We note how the NT text parallels many of the concepts presented in the rabbinic commentary from Kol HaTor 2:156 regarding the mission of Mashiach ben Yosef. Let’s look at how Yeshua parallels these things presented in the commentary:
NT Parallels to the Rabbinic Commentary Kol HaTor 2:156
Gathering in the Exiles: Yeshua speaks of gathering His followers from all nations. In Matthew 24:31, it says, “And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.”
Rebuilding Jerusalem: The concept of a new Jerusalem is prominent in the NT. Revelation 21:2 states, “And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.”
Removing the Impure Spirit: Yeshua as the Messiah of God, his ministry involved casting out impure spirits. Mark 1:39 says, “And he went throughout all Galilee, preaching in their synagogues and casting out demons.”
Redeeming Truth: Yeshua identifies Himself as the truth because He comes in the Truth of God. In John 14:6, Yeshua says, “I am the way, and the truth, and the life. No one comes to the Father except through me.”
Sanctifying the Name of God: Yeshua’s mission was to glorify God. In John 17:4, Yeshua prays, “I glorified you on earth, having accomplished the work that you gave me to do.”
Repairing the World in the Malchut of the Almighty: The NT speaks of the ultimate restoration and renewal of all things. We note how by faith in Yeshua we receive the peace of God, men become brothers in the faith, and God comes to dwell in the hearts and lives of men, etc. Acts 2:28 “You have made known to me the paths of life; you will make me full of gladness with your presence.” (see also Matthew 28:20, and John 14:16-17)
These NT parallels to the rabbinic commentary highlight how the NT reflects the mission and purpose of the Messiah as is understood by the rabbis, which emphasize the themes of gathering, rebuilding, purification, truth, sanctification, and ultimate restoration. The NT understands the “repairing the world” through the peace that comes through knowing the God of Israel and His Messiah Yeshua which is consistent with the presence of God in the lives of His people. We note also how the rabbis from the Talmud look at these verses and connect this to resurrection.
Talmud Bavli Sanhedrin 91b:17 א”ר חייא בר אבא א”ר יוחנן מניין לתחיית המתים מן התורה שנאמר (ישעיהו נב, ח) קול צופיך נשאו קול יחדו ירננו וגו’ ריננו לא נאמר אלא ירננו מכאן לתחיית המתים מן התורה וא”ר חייא בר אבא א”ר יוחנן עתידין כל הנביאים כולן אומרים שירה בקול אחד שנאמר קול צופיך נשאו קול יחדו ירננו Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says: From where is resurrection of the dead derived from the Torah? It is derived from a verse, as it is stated: “Your watchmen, they raise the voice; together shall they sing, for they shall see eye to eye the Lord returning to Zion” (Isaiah 52:8). It is not stated: They sang, in the verse; rather, the term “together shall they sing” is stated. From here resurrection of the dead is derived from the Torah. And Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says: All the prophets are all destined to recite song in one voice, as it is stated: “Your watchmen, they raise the voice; together shall they sing.”
The rabbis state that the resurrection is connected to the watchmen who are watching for the deliverance of God, and how this is connected to God’s restorative power. We note how in the NT text, the resurrection of Yeshua is a central event that plays a significant role in the faith and lives of believers. Note how resurrection is a cornerstone of salvation and a foundation for the hope of eternal life. The resurrection is a confirmation of Yeshua’s messianic identity, His victory over sin and death, and the fulfillment of God’s redemptive plan for humanity. Because of these things, Paul places a strong emphasis on the resurrection. He argues that the resurrection is essential to our faith and that those who do not believe in the resurrection are not truly followers of Yeshua (1 Corinthians 15:12-19). In his letters, Paul connects the resurrection to several key themes (Justification by Faith, New Creation, Victory over Sin and Death, and Witness and Mission) Paul believed that the resurrection is the evidence of God’s justifying grace, which is received through faith in Yeshua (Romans 4:23-25). This means that our righteousness is not based on our own works but on God’s gracious act of justification through Yeshua’s resurrection. We note that works come as a result of our faith, and are not to be considered mutually exclusive, because as God’s people we will bear God’s testimonies for all the world to see. Paul also taught that the resurrection of Yeshua is a sign of the new creation that is to come, where death, sorrow, and pain will be no more (2 Corinthians 5:17). As believers, we are united with Yeshua in His resurrection and share in the hope of the new creation. Paul also taught that the resurrection demonstrates Yeshua’s victory over sin and death, which is central to our understanding of the salvation of God (1 Corinthians 15:54-57). Through Yeshua’s resurrection, we have the assurance that death is not the end and that we will one day be raised to eternal life. Paul also taught that the resurrection is also a call to witness and mission because those who have been raised with Yeshua (Colossians 2:12), we are called to share the good news of His resurrection with the world, proclaiming that God has conquered death and offers new life to all who believe (see Acts 1:22, 4:2, 17:18). The rabbinic literature speaks to the joys of knowing the Messiah of God and knowing the power of the resurrection that is in the Messiah of God! This is consistent with what Paul taught concerning these things, and why resurrection is central to the messianic expectation, and why we find resurrection to be associated with these messianic passages from the book of Isaiah according to the sages of old. This again is why the resurrection of Yeshua is central to the NT message and has profound implications for our faith and life. It is the foundation of our hope, the confirmation of Yeshua’s messianic identity, and the catalyst for our witness and mission. As Paul emphasizes, the resurrection is not merely a historical event but a present reality and future hope for all who believe in Yeshua!
Isaiah goes on saying the following according to the TgJ on Isaiah 52:11-15, יא אִתְפְּרַשׁוּ אִתְפְּרַשׁוּ פּוּקוּ מִתַּמָן בִּמְסָאָב לָא תִקְרְבוּן פּוּקוּ מִגַוָהּ אִתְבְּחָרוּ נַטְלֵי מָנֵי בֵית מַקְדְשָׁא דַיָי: 52:11 Separate yourselves, separate yourselves, go ye out from thence, do not come near the unclean; come forth from the midst of her: those that carry the vessels of the house of the sanctuary of the Lord have been chosen. יב אֲרֵי לָא בִּבְהִילוּ תִּפְּקוּן מִבֵּינֵי עַמְמַיָא וּבְעֵירוֹקֵי לָא תִתּוֹבְלוּן לְאַרְעֲכוֹן אֲרֵי מְדַבֵּר קֳדָמֵיכוֹן יְיָ וַעֲתִיד לְכַנָשָׁא גַלְוַתְכוֹן אֱלָהָא דְיִשְׂרָאֵל: 52:12 For ye shall not go forth in haste from among the nations, nor be carried in flight to your land: for your guide is the Lord, and He that shall gather your captivity is the God of Israel. יג הָא יַצְלַח עַבְדִי מְשִׁיחָא יְרוּם וְיִסְגֵי וְיִתְקוֹף לַחֲדָא: 52:13 Behold, my servant the Messiah shall prosper, He shall be exalted and extolled, and He shall be very strong. יד כְּמָא דִסְבַרוּ לֵיהּ בֵּית יִשְׂרָאֵל יוֹמִין סַגִיאִין דַהֲוָה חֲשִׁיךְ בֵּינֵי עַמְמַיָא חֶזְוֵהוֹן וְזִיוְהוֹן מִבְּנֵי אֱנָשָׁא: 52:14 As the house of Israel anxiously hoped for Him many days, (which was poor among the nations; their appearance and their brightness being worse than that of the sons of men:) טו כֵּן יְבַדַר עַמְמִין סַגִיאִין עֲלוֹהִי יִשְׁתְּקוּן מַלְכִין יְשַׁווּן יְדֵיהוֹן עַל פּוּמְהוֹן אֲרֵי דְלָא אִשְׁתָּעִיאוּ לְהוֹן חֲזוֹ וּדְלָא שְׁמָעוּ אִסְתַּכֵּלוּ:52:15 Thus shall He scatter many nations; before Him kings shall keep silence: they shall put their hands upon their mouths, for that which had not been told them shall they see: and that which they had not heard shall they consider. (TgJ) The passages from the Targum Jonathan on Isaiah 52:11-15, there are some differences in the Aramaic translation as compared to the Hebrew bible. Let’s explore these differences and their possible implications of interpretation and application to our lives.
Isaiah 52:11:
Hebrew Bible: “Depart, depart, go out from there! Touch no unclean thing! Come out from it and be pure, you who carry the articles of the Lord’s house.”
Targum Jonathan: “Separate yourselves, separate yourselves, go ye out from thence, do not come near the unclean; come forth from the midst of her: those that carry the vessels of the house of the sanctuary of the Lord have been chosen.”
Aramaic Words:
אִתְפְּרַשׁוּ “separate”
בִּמְסָאָב “unclean”
נַטְלֵי מָנֵי “bearers of the vessels / instruments”
Discussion: The Targum emphasizes the separation from uncleanness and the purity required of those who bear the vessels of the Lord. This highlights the importance of holiness and purity in service to God.
Isaiah 52:12:
Hebrew Bible: “But you will not leave in haste or go in flight; for the Lord will go before you, the God of Israel will be your rear guard.”
Targum Jonathan: “For ye shall not go forth in haste from among the nations, nor be carried in flight to your land: for your guide is the Lord, and He that shall gather your captivity is the God of Israel.”
Aramaic Words:
בִּבְהִילוּ “in haste”
לְכַנָשָׁא “to gather”
Discussion: The Targum adds the concept of God gathering the exiles, emphasizing God’s role in the restoration and redemption of His people.
Isaiah 52:13:
Hebrew Bible: “See, my servant will act wisely; he will be raised and lifted up and highly exalted.”
Targum Jonathan: “Behold, my servant the Messiah shall prosper, He shall be exalted and extolled, and He shall be very strong.”
Aramaic Words:
עַבְדִי מְשִׁיחָא “my servant the Messiah”
יִסְגֵי “prosper”
Discussion: The Targum explicitly identifies the servant as the Messiah, which is not explicitly stated in the Hebrew text. This interpretation aligns with the messianic expectations in Jewish tradition.
Isaiah 52:14:
Hebrew Bible: “Just as there were many who were appalled at him—his appearance was so disfigured beyond that of any human being and his form marred beyond human likeness—”
Targum Jonathan: “As the house of Israel anxiously hoped for Him many days, (which was poor among the nations; their appearance and their brightness being worse than that of the sons of men:)”
Aramaic Words:
חֲשִׁיךְ “disfigured”
חֶזְוֵהוֹן “appearance”
Discussion: The Targum focuses on the suffering and lowly state of Israel, whereas the Hebrew text emphasizes the disfigurement of the servant. This difference can affect the interpretation of the servant’s suffering and its significance.
Isaiah 52:15:
Hebrew Bible: “So he will sprinkle many nations, and kings will shut their mouths because of him. For what they were not told, they will see, and what they have not heard, they will understand.”
Targum Jonathan: “Thus shall He scatter many nations; before Him kings shall keep silence: they shall put their hands upon their mouths, for that which had not been told them shall they see: and that which they had not heard shall they consider.”
Aramaic Words:
יְבַדַר “scatter”
יִשְׁתְּקוּן “keep silence”
Discussion: The Targum uses “scatter” instead of “sprinkle,” which can change the interpretation from a priestly act of purification to an act of judgment or dispersion.
We note a few things about the interpretation of Isaiah 52:11-15 according to the TgJ. The Targum Jonathan’s translation of Isaiah 52:11-15 introduces several interpretative nuances that can significantly affect the understanding of the Hebrew Bible (Tanakh) in relation to the NT. The Targum’s focus on the separation from uncleanness and the purity required of those who bear the vessels of the Lord underscores the importance of holiness in service to God. This aligns with the NT’s emphasis on purity and sanctification for believers (e.g., 1 Peter 1:15-16). The Targum’s addition of God gathering the exiles highlights the theme of restoration and redemption. This is echoed in the NT, where Yeshua is seen as the one who gathers and redeems God’s people (e.g., Matthew 24:31). The Targum also explicitly identifies the servant as the Messiah, which is not explicitly stated in the Hebrew text. This interpretation aligns with Jewish messianic expectations of these particular verses as the Servant Songs chapters, and is significant for NT interpretation, where Yeshua is identified as the Messiah (e.g., John 4:25-26). The Hebrew bible’s focus on the suffering, disfigurement, and lowly state of the servant contrasts with the Targum text’s emphasis on Israel. We note how the Targum translations were written in the time period of the 1st and 7th centuries, so these are post Yeshua translations of the text. Therefore, it is logical as a rabbinic source that the interpretation of these verses is different regarding the Messiah of God. In the NT text, Yeshua’s suffering and disfigurement are seen as fulfilling the prophecy of the suffering servant (e.g., Isaiah 53:3-5, 1 Peter 2:24). We also note the Targum’s use of “scatter” instead of “sprinkle” modifies the interpretation from a priestly act of purification to an act of judgment or dispersion. This can influence the understanding of the servant’s role and actions. In the NT, Yeshua’s sacrifice is often seen in terms of purification and atonement (see Hebrews 9:13-14). By pointing out the Messiah the Targum Jonathan emphasizes the messianic hope and the role of the Messiah in restoration and redemption and is consistent with the NT’s portrayal of Yeshua as the suffering servant who fulfills the prophecies of Isaiah through his suffering, death, and resurrection.
In the NT text there are several themes that parallel various NT passages. For example, Paul writes about being separate from the world according to 2 Corinthians 6:17 (see Isaiah 52:11), “Therefore, come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you.” In the book of Revelation we read, Revelation 18:4 “Then I heard another voice from heaven say: ‘Come out of her, my people,’ so that you will not share in her sins, so that you will not receive any of her plagues.” Note the similar theme concerning being separate, in the call to depart and not be a partaker of the plagues that are meant for the great prostitute. In Isaiah 52:13 the servant is spoken of as being exalted, and we find a similar theme according to Peter in Acts 3:13 “The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus.” And by Paul according to Philippians 2:9 “Therefore God exalted him to the highest place and gave him the name that is above every name.” Paul also recalls Isaiah 52:15 from the Targum according to Romans 15:21 “Rather, as it is written: ‘Those who were not told about him will see, and those who have not heard will understand.'” These parallels demonstrate how the NT authors understood the fulfillment of Isaiah’s prophecies in the life, death, and resurrection of Yeshua, and how these prophecies continue to influence faith and practice of God’s people according to the NT text. The themes of separation, trusting in God’s deliverance, the glory of the Messiah, and the Gentiles’ response to the gospel can be found in various NT passages, and are consistent with both the Hebrew and Aramaic translations.
Rashi draws out an interesting analogy based upon these verses from Isaiah 52:11-15.
Rashi on Isaiah 52:12:1 כי הולך לפניכם. שני דברים שבסוף המקרא הזה מיישבין שני דברים שבראשו כי לא בחפזון תצאו. מה טעם, כי הולך לפניכם ה’ לנחותכם הדרך ומי ששלוחו מקדים לפניו לנחותו הדרך אין יציאתו בחפזון. ובמנוסה לא תלכון. לפי שמאסיפכם אלהי ישראל הולך מאחריכם לשמור אתכם מכל רודף כמו ונסע דגל מחנה דן מאסף לכל המחנות ההולך אחרי המחנה קרוי מאסף לפי שהוא ממתין את הנחלשים ואת הנכשלים וכן הוא אומר ביהושע והמאסף הולך אחרי הארון: for…goes before you Two things at the end of this verse explain two things in its beginning, [viz.] For not with haste shall you go forth. What is the reason? For the Lord goes before you to lead you on the way, and one whose agent advances before him to lead him on the way his departure is not in haste. And not in the flurry of flight shall you go, for your rear guard is the God of Israel. He will follow you to guard you from any pursuer. Comp. (Num. 10:25) “And the division of the camp of Dan shall travel, the rear guard of all the camps.” Whoever goes after the camp is called מְאַסֵּף, the rear guard, because he waits for the stragglers and the stumblers. Similarly, Scripture states in Joshua (6: 13): “And the rear guard was going after the Ark.”
Rashi’s commentary on Isaiah 52:12 emphasizes the protection and guidance provided by God, in relation to His going both before and behind His people. This concept has significant theological implications and connections to the Messiah, God’s provision of sacrifice, atonement, and forgiveness of sins, as well as the overarching theme in Isaiah of trusting in God rather than in ourselves. Rashi explains that God’s presence both leads and follows His people, ensuring their safety and guiding their path. This dual role of God as both the vanguard and the rear guard signifies His comprehensive protection and care for His people. This concept is echoed elsewhere in other parts of the Bible, such as Devarim / Deuteronomy 31:8 and Tehillim / Psalm 139:5, where God’s constant presence and protection are highlighted. We note that the idea of God going before and following behind His people can be seen as a foreshadowing of the Messiah, who is sent by God to lead and protect His people. In the NT, Yeshua is often depicted as the Good Shepherd who leads His flock and ensures their safety (John 10:11-14). Therefore, the Messiah who is coming in the power of God as a leader, deliverer, and protector aligns with the concept of God going before and behind His people, providing guidance and security. We also note how the forgiveness of sins is a key aspect of God’s relationship with His people. In the NT, the Messiah’s sacrifice is seen as the means by which sins can be forgiven (Ephesians 1:7). This forgiveness is not something that can be achieved through human effort but is a gift from God, reinforcing the theme in Isaiah that we are to trust in God rather than in ourselves. This is the major theme in Isaiah, to trust in God and not in ourselves. Isaiah calls God’s people to trust in the God of Israel rather than relying on human strength or wisdom. This is evident in passages like Isaiah 31, where the folly of trusting in Egypt for military aid is contrasted with the wisdom of trusting in God’s protection. Rashi’s commentary on Isaiah 52:12 aligns with this theme by emphasizing that God’s presence and protection are the reasons why His people do not need to act in haste or fear. Instead, they can trust in God’s guidance and care. Similarly, in the NT text we are told to trust in the work of the Messiah, and to remain in the Word of God to receive God’s guidance with the help of the presence of God in our lives through the indwelling of the Holy Spirit. Rashi’s commentary on Isaiah 52:12 highlights the significance of God’s protection and guidance, which connects to the broader themes of the Messiah, God’s provision of sacrifice and atonement, and the call to trust in God. These themes are central to both the Hebrew Bible and the NT, emphasizing the continuity of God’s plan for His people.
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