Introduction to Isaiah 56:7-12
In this section of Isaiah, reading the text reveals how Isaiah 56:9-57:13 introduces the theme of the human inability to do righteousness through a series of prophetic rebukes and vivid imagery that highlight the moral and spiritual failings of the leaders and people of Israel. Such a conclusion was emphasized by the gentile eunuch who keeps God’s covenant (see Isaiah 56:4) is more truly a servant of God, than a person born from the seed of Abraham who is an idolater. These scriptures serve as a powerful indictment of human shortcomings and emphasizes the need for divine intervention and redemption. Let’s outline the verses to see how this theme is being laid out.
Isaiah 56:9-57:13: Overview and Introduction of the Theme
- Isaiah 56:9-12: These verses begin with a call to the beasts of the field and forest to come and devour, symbolizing the impending judgment. The prophet then criticizes the watchmen (leaders) of Israel, describing them as blind, ignorant, and lazy. They are depicted as dogs that cannot bark, dreamers lying down, loving to slumber, and shepherds who have no understanding. These leaders are portrayed as self-serving, seeking their own gain and indulging in excess, rather than fulfilling their responsibilities to guide and protect the people.
- Isaiah 57:1-2: In these verses, the righteous perish, and no one takes it to heart; devout people are taken away, and no one understands. The passage suggests that the righteous are being removed from the impending judgment, finding peace in death, while the rest of the people remain oblivious to their own moral decline.
- Isaiah 57:3-13: The focus shifts to the idolatrous practices of the people, characterized as “sons of a sorceress” and “offspring of an adulterer and a prostitute.” The prophet denounced their participation in pagan rituals, such as sacrificing children in the valleys and worshiping idols under trees and on high hills. These passages emphasize the futility and destructiveness of their actions, highlighting their infidelity to God and their reliance on false gods. Isaiah addresses the foreign nations, including the Egyptians and the Assyrians, condemning their idolatry and false security. In verse 13, the prophet speaks of the people’s reliance on their idols, which are ultimately unable to provide righteousness or salvation.
In this section of Isaiah, he concludes with a declaration that those who trust in idols will be unable to save themselves, and their righteousness will be of no avail. Isaiah is describing the moral and spiritual inadequacy of humanity and the necessity of divine intervention for true redemption and restoration.
Key Points on the Significance of this Concept
- Moral and Spiritual Failures of Leaders and People:
- The depiction of the leaders as blind, ignorant, and self-indulgent (Isaiah 56:9-12) serves as a stark critique of those entrusted with the responsibility of guiding the people. Their failures reflect a broader societal decay and highlight the need for righteous leadership. Note what is taking place today in our society! In today’s culture people worship their sinful practices (LGBTQ) and this illustrates their abandonment of God and their pursuit of false gods, leading to moral corruption and spiritual emptiness. (see Romans 1:1-32)
- Futility of Human Efforts:
- There is a futility in human efforts to achieve righteousness through idolatry and/or self-reliance. The concept here is to one’s actions being empty and destructive, unable to bring about true righteousness or salvation. We note that Isaiah 57:1-2 shifts its focus to individuals from Jerusalem, praising those who turn away from their evil ways and die in righteousness. However, these verses also imply that even those who seem to live righteous lives are still unable to achieve perfect righteousness without God’s help.
- Need for Divine Intervention:
- The human inability to be consistently righteous sets the stage for the necessity of divine intervention. The Book of Isaiah repeatedly underscores that only God can bring about true justice, righteousness, and salvation. Take for example passages such as Isaiah 53:1-12, which describe the suffering servant who bears the sins of the people, highlight the role of divine intervention in achieving redemption.
- Contrast Between Human Failings and Divine Righteousness:
- In Isaiah 56:9-57:13 the prophet contrasts human failings with God’s perfect righteousness. This contrast serves to magnify the holiness and justice of God, as well as the inadequacy of human efforts. This theme of man’s inability is something that Paul picks up on in his epistles. This is why Paul emphasizes the necessity of relying on God’s grace and mercy for true righteousness and redemption.
- Invitation to Repentance and Renewal:
- Finally, while Isaiah emphasizes human failings, he also invites the listener to recognize their need for the God of Israel and to turn back to Him in Teshuvah (Repentance). Note that the broader context of Isaiah includes calls for repentance and promises of restoration for those who return to God (ie., Isaiah 55:6-7).
Notice something here in the narrative of Isaiah, that the leaders are not aware of their duties (Isaiah 56:10–11), and both the leaders and the people in general are not aware of the disappearance of their standing before God (Isaiah 57:1). This lack of understanding or awareness is what Isaiah is emphasizing concerning the human inability to be righteous. Note that Isaiah is speaking of God’s standard or continuing and being righteous at all times. We note that due to human nature (the Yetzer Harah), men do not maintain righteousness without a fault. And Paul points out in the book of Romans that if we disobey one command, it is considered as having disobeyed all of them. There is an emphasis being placed here in regards to moral and spiritual failures, that are not always just physical but are also mental and emotional as well. (note Matthew 5:28) It is because of these points that Isaiah speaks to the futility of human efforts and the necessity of faith and divine intervention for true righteousness and salvation. By highlighting the contrast between human failings and divine righteousness, Isaiah (and Paul) emphasize the need for reliance on God’s grace and mercy. The book of Isaiah serves as a powerful reminder of the limitations of human righteousness and the centrality of God’s role in bringing about true redemption and restoration. We note how these concepts also have broader implications for the Christian understanding of salvation. In the NT where divine grace is central to the doctrine of salvation by grace through faith (Ephesians 2:8-9). Note how this is not simply a NT concept. This theme is rooted in Isaiah’s emphasis on human inability and the necessity of God’s intervention for righteousness.
Masoretic Text (MSS) on Isaiah 56:7-12
Isaiah goes on saying the following according to Isaiah 56:7-9.
ספר ישעיה פרק נו
ז וַהֲבִיאוֹתִים אֶל-הַר קָדְשִׁי וְשִֹמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל-מִזְבְּחִי כִּי בֵיתִי בֵּית-תְּפִלָּה יִקָּרֵא לְכָל-הָעַמִּים: ח נְאֻם אֲדֹנָי יְהֶוִֹה מְקַבֵּץ נִדְחֵי יִשְֹרָאֵל עוֹד אֲקַבֵּץ עָלָיו לְנִקְבָּצָיו: ט כֹּל חַיְתוֹ שָֹדָי אֵתָיוּ לֶאֱכֹל כָּל-חַיְתוֹ בַּיָּעַר:
Isaiah 56:7 states, “Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. (וַהֲבִיאוֹתִים אֶל-הַר קָדְשִׁי וְשִֹמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל-מִזְבְּחִי כִּי בֵיתִי בֵּית-תְּפִלָּה יִקָּרֵא לְכָל-הָעַמִּים)” Isaiah 56:8 “The Lord GOD, which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. (נְאֻם אֲדֹנָי יְהֶוִֹה מְקַבֵּץ נִדְחֵי יִשְֹרָאֵל עוֹד אֲקַבֵּץ עָלָיו לְנִקְבָּצָיו)” Isaiah 56:9 “All ye beasts of the field, come to devour, yea, all ye beasts in the forest. (כֹּל חַיְתוֹ שָֹדָי אֵתָיוּ לֶאֱכֹל כָּל-חַיְתוֹ בַּיָּעַר)”
Cross References for Isaiah 56:7-9: Dt 30:4; 1 Ki 8:29–30, 37–43; Ps 147:2; Is 1:9; 2:2–3; 11:9, 12; 18:6; 19:21, 24–25; 22:6–14; 27:12; 46:11; 54:7; 60:3–11; 61:10; 65:1, 25; 66:18–21; Je 6:10–13; 7:11; 12:5–13; Eze 20:40; 34:5, 8, 12; 39:17–20; Mic 4:1–2; Mal 1:11; Wis 2:5–11; 1 Mac 7:36–42; Mt 21:10–14; Mk 11:11–17; Lk 19:37–48; Jn 1:1–13; 10:16; Ro 12:1; 15:16; 1 Co 15:20–28; Eph 1:10; 2:11–16; Php 4:18; Heb 13:15; 1 Pe 2:5; Re 19:17–18
These verses from Isaiah 56:7-9 have several interesting features. We note the Torah parallels in Isaiah 56:7, “I will bring them to My holy mountain” (וַהֲבִיאוֹתִים אֶל-הַר קָדְשִׁי), which evokes a powerful imagery and concepts directly connected to the Exodus narrative. For example, in Exodus 19:4 we read, “You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to Myself.” Similarly, as God brought the Israelites to Mount Sinai after delivering them from Egypt, He promises in Isaiah to bring the faithful to His holy mountain, symbolizing divine guidance and a sacred destination. The covenant established at Sinai connects to Isaiah’s promise of bringing people to His holy mountain. (Exodus 19:5-6 Now if you obey Me fully and keep My covenant, then out of all nations you will be My treasured possession. Although the whole earth is Mine, you will be for Me a kingdom of priests and a holy nation.) These scriptures signify a renewal and continuation of the covenant relationship, extending it to all who are faithful. The term הַר קָדְשִׁי (holy mountain) signifies the place of the divine presence of God. The verses goes on speaking of this place being a בֵּית תְּפִלָּתִי (my house of prayer) which refers to the temple of God as a house of prayer, emphasizing its role as a place where all peoples can worship God. The phrase לְכָל-הָעַמִּים (for all peoples) underscores the significance of God’s invitation, indicating that His house of prayer is open to all nations which again illustrates God’s plan for both the Jew and Gentile. This is a word from the Lord God of Israel that is emphasized in the phrase נְאֻם אֲדֹנָי יְהוִה (declares the Lord GOD) as Isaiah states that this is a prophetic declaration from God. This adds authority and certainty to the promise of gathering the dispersed and bringing them to worship.
In Isaiah 56:8, Isaiah says מְקַבֵּץ נִדְחֵי יִשְׂרָאֵל (gathering the exiles of Israel) where the term מְקַבֵּץ means “gathering,” and נִדְחֵי means “the dispersed” or “exiles.” This emphasizes God’s commitment to bringing back the scattered people of Israel. This phrase speaks of God gathering the scattered remnants of Israel. This idea of gathering is central to the restoration theme, suggesting a return to the land, to the temple, and to the covenant relationship with God. These verses highlight God’s invitation to worship and His commitment to gathering His people. The concept of the temple as a house of prayer for all nations signifies what Paul spoke of, in the Messiah of God, there is the breaking down of barriers between different peoples. This speaks to a broader understanding of what the community of believers looks like, and emphasizes that there is unity in worship and service to God! These things are further emphasized in the themes that parallel the power of God in the Exodus. God’s power in leading the Israelites from slavery to the Promised Land underscores His sovereignty and providence. The promise to bring people to His holy mountain highlights God’s continued guidance and sovereign control over history. In addition to this, the connection to the Exodus narrative reinforces the continuity of God’s redemptive plan from the Torah to the prophets and on into the NT text.
There are parallels in the NT text to the themes presented here in Isaiah 56:7-9. There are themes of restoration, gathering people from both Jew and Gentile, and worship, etc. In John 4:21-24 Yeshua speaks about true worshipers, implying that the time is coming when true worshipers will worship the Father in spirit and truth, a concept that resonates with the appeal of Isaiah’s house of prayer. Paul says in Ephesians 2:11-22 speaking of Gentiles having a part with the people of God, a theme similar to the invitation to all nations in Isaiah 56:7. Hebrews 10:1-18 discusses Christ’s sacrifice and how the animal sacrifices were a type and shadow of the work of the Messiah. We also note how Yeshua quoted from Isaiah 56:7 when He cleansed the temple, saying, “It is written, ‘My house will be called a house of prayer,’ but you are making it ‘a den of robbers.'” Yeshua also said in John 10:16, “I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.” This reflects the theme of gathering and unifying God’s people from the nations, similar to the gathering of the dispersed in Isaiah 56:8. These NT passages, among others, reflect the themes of restoration, the gathering, and worship in ways that are both similar to the Hebrew text of Isaiah 56:7-9.
Isaiah goes on saying the following according to Isaiah 56:10-12.
ספר ישעיה פרק נו
י צֹפָו [צֹפָיו] עִוְרִים כֻּלָּם לֹא יָדָעוּ כֻּלָּם כְּלָבִים אִלְּמִים לֹא יוּכְלוּ לִנְבֹּחַ הֹזִים שֹׁכְבִים אֹהֲבֵי לָנוּם: יא וְהַכְּלָבִים עַזֵּי-נֶפֶשׁ לֹא יָדְעוּ שָֹבְעָה וְהֵמָּה רֹעִים לֹא יָדְעוּ הָבִין כֻּלָּם לְדַרְכָּם פָּנוּ אִישׁ לְבִצְעוֹ מִקָּצֵהוּ: יב אֵתָיוּ אֶקְחָה-יַיִן וְנִסְבְּאָה שֵׁכָר וְהָיָה כָזֶה יוֹם מָחָר גָּדוֹל יֶתֶר מְאֹד:
Isaiah 56:10 states, “His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. (צֹפָו [צֹפָיו] עִוְרִים כֻּלָּם לֹא יָדָעוּ כֻּלָּם כְּלָבִים אִלְּמִים לֹא יוּכְלוּ לִנְבֹּחַ הֹזִים שֹׁכְבִים אֹהֲבֵי לָנוּם)” Isaiah 56:11 “Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. (וְהַכְּלָבִים עַזֵּי-נֶפֶשׁ לֹא יָדְעוּ שָֹבְעָה וְהֵמָּה רֹעִים לֹא יָדְעוּ הָבִין כֻּלָּם לְדַרְכָּם פָּנוּ אִישׁ לְבִצְעוֹ מִקָּצֵהוּ)” Isaiah 56:12 “Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. (אֵתָיוּ אֶקְחָה-יַיִן וְנִסְבְּאָה שֵׁכָר וְהָיָה כָזֶה יוֹם מָחָר גָּדוֹל יֶתֶר מְאֹד)”
Cross References for Isaiah 56:10-12: Ex 18:4; Le 10:9; Nu 11:1; Ps 10:6; 76:5; Pr 23:20, 35; Is 1:3, 23; 5:11–12, 22; 22:6–14; 28:7; 29:9–14; 36:5; 52:8; 53:6; 57:17; 58:3; 62:6; Je 2:8; 6:10–13, 17; 8:10; 10:21; 12:5–13; 14:13–14; 22:17; 23:1; 31:6; 50:6; Eze 3:17–18; 13:19; 33:1–9; 34:2–10; Ho 4:7–8; Mic 3:5, 11; Na 3:18; Wis 2:5–11; Mt 15:14; Mk 11:11–17; Lk 12:18–20; 19:37–48; 1 Co 15:20–28, 32; Php 3:2; 2 Pe 3:4
There are several interesting things about the Hebrew text from Isaiah 56:10-12. For example, the words צֹפָו [צֹפָיו] עִוְרִים (His watchmen are blind) whereצֹפִים (watchmen) references those people who are supposed to be vigilant and protective of Israel. In Tanakh “watchmen” (צֹפִים or שׁוֹמְרִים) hold a significant role and has a multifaceted nature that serves both literal and symbolic purposes. Literally, watchmen are known as guardians who are positioned on the city walls or towers. Their role is to protect cities or territories by keeping a lookout for potential threats which include approaching enemies. Their vigilance as watchers was crucial for the safety and security of the people. In a spiritual sense, watchmen also served as prophets and spiritual guardians (see Isaiah 21:6, 52:8, Jeremiah 6:17, Ezekiel 3:17, Habbakuk 2:1). They were responsible for warning the people of Israel. They would warn about impending divine judgment. The watchmen would call people to repentance. They acted as intermediaries between God and people and conveyed God’s messages. For example Ezekiel 33:6 emphasizes accountability of watchmen. Isaiah 62:6 speaks of the watchmen always being vigilant. In a similar way, leaders are called to be vigilant and to protect the flock. This is noted in Hebrews 13:17 and in 1 Thessalonians 5:6. These verses reflect this theme of vigilance and spiritual oversight. Note however, here in Isaiah they are described as עִוְרִים (blind) emphasizing their inability to fulfill their role. Isaiah continues to describe them as כֻּלָּם כְּלָבִים אִלְּמִים לֹא יוּכְלוּ לִנְבֹּחַ (They are all mute dogs; they cannot bark) which depicts the watchmen as ineffective protectors who cannot warn or protect the people. The inability to bark (לֹא יוּכְלוּ לִנְבֹּחַ) emphasizes their uselessness in their intended roles.
Isaiah 56:11 goes on saying, וְהַכְּלָבִים עַזֵּי-נֶפֶשׁ לֹא יָדְעוּ שָֹבְעָה (The dogs have a mighty appetite; they never have enough) where עַזֵּי-נֶפֶשׁ can be translated as “greedy” or “fierce of soul,” indicating an insatiable nature which is further emphasizes in the phrase לֹא יָדְעוּ שָֹבְעָה (they never know satisfaction) highlighting their endless greed and selfishness. Isaiah saying “They are shepherds who have no understanding” further criticizes the leaders for their lack of insight and wisdom.
Isaiah 56:12 speaks of the nonsensical nature of their reasoning, instead of warning they call the people saying, אֵתָיוּ אֶקְחָה-יַיִן וְנִסְבְּאָה שֵׁכָר (Come, let me get wine; let us fill ourselves with strong drink) which conveys the imagery of indulgence and hedonism. The idea that “and to morrow shall be as this day, and much more abundant” suggests their expectation is their continued indulgence without consequence. Isaiah is making a contrast between the drunkard (סובא) and the one who is sober, vigilant, and studious to his role as a watchman. Notice how these passages highlight the warning to not be complacent, do not be greedy, and do not neglect one’s responsibilities. It is a call to vigilance and responsibility. We note that the sin of the leadership, the watchmen, is that every one of them has chosen to put his own way before God’s way. Laziness and greed and self-concern have sapped the vitality of the shepherd so that he is unaware both of the danger and of his own failure. Note that the danger here is of being unaware of these things in one’s own life!
There are some parallels to the content of these verses, for example, we read an extended critique that is very similar according to Matthew 23:1-36. In these verses, Yeshua criticizes the scribes and Pharisees for their hypocrisy and failure to lead the people righteously. He calls them “blind guides” (Matthew 23:24) and rebukes them for their self-indulgence and neglect of justice and mercy. Another parallel can be found in Matthew 25:1-13 where Yeshua speaks the parable of the ten virgins, five of whom were foolish and did not take oil for their lamps, symbolizing the importance of preparedness and vigilance in spiritual matters. Both Paul and Peter write in their epistles according to 1 Corinthians 9:24-27 and 2 Peter 1:5-11, respectively, emphasizing the need for spiritual discipline and diligence, mirroring the watchman’s role. Paul also warns in 1 Thessalonians 5:6-8 against sleepiness and encourages spiritual alertness, paralleling Isaiah’s critique of the watchmen. These NT passages, among others, reflect themes similar to those in Isaiah 56:10-12. The overarching message from both the Hebrew text and the NT is the importance of spiritual vigilance, discernment, and preparedness in fulfilling one’s role within the community of faith.
Rabbinic Commentary on Isaiah 56:7-12
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
תרגום יונתן בן עוזיאל אל ישעיה פרק נו:י-יב
ז וְאַיתֵינוּן לְטוּרָא דְקֻדשִי וַאְחַדֵינוּן בְבֵית צְלֹותִי עְלָוָתְהֹון וְנִכסַת קֻדשֵיהֹון יִתַסקוּן לְרַעְוָא עַל מִדבְחִי אְרֵי בֵית מַקדְשִי בֵית צְלֹו יִתקְרֵי לְכָל עַמְמַיָא׃ ח אְמַר יוי אְלֹהִים דַעְתִיד לְכַנָשָא מְבֻדְרֵי יִשׂרָאֵל עֹוד אְקָרֵיב גָלְוָתְהֹון לְכַנָשָא יָתְהֹון׃ ט כָל מַלכֵי עַמְמַיָא דְמִתכַנשִין לְאַעָקָא לִיך יְרוּשלַם בְגַוִיך יִתרְמֹון יְהֹון מֵיכַל לְחַיַת בָרָא תִסבַע מִנְהֹון חַיַת חוּרשָא׃ י סָכֹואֵיהֹון סְמַן כֻלְהֹון לָא יָדְעִין מִדָעַם כֻלְהֹון כַלבִין חַרשִין לָא יָכְלִין לְמִיבַח נָיְמִין שָכְבִין רָחְמִין לְמִדמַך׃ יא וְכַלבַיָא תַקִיפֵי נַפשָן לָא יָדְעִין לְמִסבַע וְאִנוּן מַבאְשִין לָא יָדְעִין לְאִסתַכָלָא כֻלְהֹון גְבַר לָקֳבֵיל אֹורחֵיה גְלֹו גְבַר לְמִיבַז מָמֹונֵיה דְיִשׂרָאֵל׃ יב אָמְרִין אֵיתֹו וְנִסבֵי חְמַר וְנִתרְוֵי מִן עַתִיק וּתהֵי שֵירוּתַנָא דִמחַר טָבָא מִדְיֹומָא דֵין סַגִיאָה לַחדָא׃
Targum Jonathan son of Uziel Isaiah 56:7-12
56:7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their holy sacrifices shall be offered up with acceptance upon mine altar; for the house of my sanctuary shall be called an house of prayer for all people. 56:8 The Lord God, who will gather together the scattered ones of Israel, saith, I will again gather their captivity, by collecting them together. 56:9 All the kings of the nations, who are assembled together to oppress thee, O Jerusalem, shall be cast down in the midst of thee; they shall be for food to the beasts of the field, the beasts of the forest shall be satisfied with them. 56:10 Their watchmen are blind: they know nothing, all of them are dumb dogs, they are not able to bark, they are slumbering, they lie down, they love to sleep. 56:11 Yea, they are greedy dogs, they know not how to be satisfied; they are evildoers, they know not how to become wise: all of them go their own way, to rob the treasures of Israel. 56:12 Come ye, say they, We will fetch wine, and we will be inebriated with old wine, and to-morrow our banquet shall be better than to-day, great, very great. (TgJ)
| ספר ישעיה פרק נו ז וַהֲבִיאוֹתִים אֶל-הַר קָדְשִׁי וְשִֹמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל-מִזְבְּחִי כִּי בֵיתִי בֵּית-תְּפִלָּה יִקָּרֵא לְכָל-הָעַמִּים: ח נְאֻם אֲדֹנָי יְהֶוִֹה מְקַבֵּץ נִדְחֵי יִשְֹרָאֵל עוֹד אֲקַבֵּץ עָלָיו לְנִקְבָּצָיו: ט כֹּל חַיְתוֹ שָֹדָי אֵתָיוּ לֶאֱכֹל כָּל-חַיְתוֹ בַּיָּעַר: | לוגוס ז וְאַיתֵינוּן לְטוּרָא דְקֻדשִי וַאְחַדֵינוּן בְבֵית צְלֹותִי עְלָוָתְהֹון וְנִכסַת קֻדשֵיהֹון יִתַסקוּן לְרַעְוָא עַל מִדבְחִי אְרֵי בֵית מַקדְשִי בֵית צְלֹו יִתקְרֵי לְכָל עַמְמַיָא׃ ח אְמַר יוי אְלֹהִים דַעְתִיד לְכַנָשָא מְבֻדְרֵי יִשׂרָאֵל עֹוד אְקָרֵיב גָלְוָתְהֹון לְכַנָשָא יָתְהֹון׃ ט כָל מַלכֵי עַמְמַיָא דְמִתכַנשִין לְאַעָקָא לִיך יְרוּשלַם בְגַוִיך יִתרְמֹון יְהֹון מֵיכַל לְחַיַת בָרָא תִסבַע מִנְהֹון חַיַת חוּרשָא׃ | ספריה ז וְאַיתֵינוּן לְטוּרָא דְקֻדשִי וַאְחַדֵינוּן בְבֵית צְלֹותִי עְלָוָתְהֹון וְנִכסַת קֻדשֵיהֹון יִתַסקוּן לְרַעְוָא עַל מִדבְחִי אְרֵי בֵית מַקדְשִי בֵית צְלֹו יִתקְרֵי לְכָל עַמְמַיָא׃ ח אְמַר יוי אְלֹהִים דַעְתִיד לְכַנָשָא מְבֻדְרֵי יִשׂרָאֵל עֹוד אְקָרֵיב גָלְוָתְהֹון לְכַנָשָא יָתְהֹון׃ ט כָל מַלכֵי עַמְמַיָא דְמִתכַנשִין לְאַעָקָא לִיך יְרוּשלַם בְגַוִיך יִתרְמֹון יְהֹון מֵיכַל לְחַיַת בָרָא תִסבַע מִנְהֹון חַיַת חוּרשָא׃ |
Isaiah continues saying the following according to the TgJ on Isaiah 56:7-9, ז וְאַיתֵינוּן לְטוּרָא דְקֻדשִי וַאְחַדֵינוּן בְבֵית צְלֹותִי עְלָוָתְהֹון וְנִכסַת קֻדשֵיהֹון יִתַסקוּן לְרַעְוָא עַל מִדבְחִי אְרֵי בֵית מַקדְשִי בֵית צְלֹו יִתקְרֵי לְכָל עַמְמַיָא׃ 56:7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their holy sacrifices shall be offered up with acceptance upon mine altar; for the house of my sanctuary shall be called an house of prayer for all people. ח אְמַר יוי אְלֹהִים דַעְתִיד לְכַנָשָא מְבֻדְרֵי יִשׂרָאֵל עֹוד אְקָרֵיב גָלְוָתְהֹון לְכַנָשָא יָתְהֹון׃ 56:8 The Lord God, who will gather together the scattered ones of Israel, saith, I will again gather their captivity, by collecting them together. ט כָל מַלכֵי עַמְמַיָא דְמִתכַנשִין לְאַעָקָא לִיך יְרוּשלַם בְגַוִיך יִתרְמֹון יְהֹון מֵיכַל לְחַיַת בָרָא תִסבַע מִנְהֹון חַיַת חוּרשָא׃ 56:9 All the kings of the nations, who are assembled together to oppress thee, O Jerusalem, shall be cast down in the midst of thee; they shall be for food to the beasts of the field, the beasts of the forest shall be satisfied with them. (TgJ) The differences between the Aramaic Targum Jonathan and the Hebrew text of Isaiah 56:7-9 are as follows:
Isaiah 56:7
Hebrew Text: “For My house shall be called a house of prayer for all peoples.”
Targum Jonathan: “For My house shall be called the house of My prayer for all peoples.”
Difference: The Hebrew uses בֵּית תְּפִלָּה (house of prayer), while the Aramaic בֵית צְלוֹותִי (house of My prayer) emphasizes God’s ownership of the prayer. This could imply a more personal relationship between God and the worshippers, highlighting the divine aspect of prayer.
Isaiah 56:8
Hebrew Text: “The Lord GOD, who gathers the dispersed of Israel, declares, ‘Yet others I will gather to them, to those already gathered.’”
Targum Jonathan: “The Lord GOD, who will gather the scattered of Israel, declares, ‘I will still gather more to him, besides those already gathered.’”
Difference: The Hebrew emphasizes the gathering of “dispersed” (מְבוּזָרֵי יִשְׂרָאֵל), while the Aramaic uses “scattered” (מְבֻדְרֵי יִשׂרָאֵל). Both terms suggest dispersion, but “scattered” might imply a more active role of God in regathering. Additionally, the Aramaic “more to him” (לְכַנָשָא יָתְהֹון) suggests an ongoing process of gathering.
We also note in verse 9 (Isaiah 56:9), the Aramaic Targum speaks of the kings of the nations who gather to worship God in Jerusalem. The term מִתכַנשִין (who gather) emphasizes the idea of assembly and unity. The Aramaic Targum on Isaiah 56:7-9 adds depth and emphasis to the original Hebrew text, particularly in the themes of unity, individual and community holiness, God’s foresight, and the idea of all people in worship and prayer meaning they have a relationship with God! These themes are echoed in the NT passages in the following way.
Parallels in the New Testament: While the specific verses from Isaiah 56 are not directly quoted in the New Testament, there are several passages that echo similar themes found here in Isaiah 56:7-9. For example, in Acts 2:39, Peter quotes Joel 2:32, saying, “For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls.” This speaks to God calling many peoples, even those in distant lands. Paul wrote in Romans 11:11-12 and 11:15 saying how God’s plan is to include Gentiles in His salvation, saying, “…that they too may now receive mercy as a result of their unbelief. For if their rejection brings reconciliation to the world, what will their acceptance be but life from the dead?” In Matthew 21:13 Yeshua says, “And He said to them, ‘It is written, My house will be called a house of prayer, but you are making it a den of robbers.’” And in Mark 11:17 “And He was teaching them and saying to them, ‘Is it not written, My house shall be called a house of prayer for all the nations? But you have made it a den of robbers.’” Notice the similar theme, Yeshua in Matthew cleanses the temple and emphasizes that the house of God should be a place of prayer for all nations, which aligns with the vision of Isaiah 56:7. John also writes in Revelation 7:9 describing people from every nation, tribe, and language worshiping God, indicating the fulfillment of Isaiah’s prophecy about the gathering of all nations. This is supported with statements that Yeshua said in John 10:16 “And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.” Paul writes a similar sentiment saying in Ephesians 2:13-14 “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For He Himself is our peace, who has made us both one and has broken down in His flesh the dividing wall of hostility.” These passages emphasize the inclusion of Gentiles and the unity of all believers, which resonates with the gathering of more people mentioned in Isaiah 56:8. Comparing the differences in translation between the Aramaic and Hebrew texts of Isaiah 56:7-9 can provide deeper insights into the divine aspect of prayer and the ongoing process of gathering God’s people. These themes are echoed in the NT text highlighting God’s plan for humanity.
| ספר ישעיה פרק נו י צֹפָו [צֹפָיו] עִוְרִים כֻּלָּם לֹא יָדָעוּ כֻּלָּם כְּלָבִים אִלְּמִים לֹא יוּכְלוּ לִנְבֹּחַ הֹזִים שֹׁכְבִים אֹהֲבֵי לָנוּם: יא וְהַכְּלָבִים עַזֵּי-נֶפֶשׁ לֹא יָדְעוּ שָֹבְעָה וְהֵמָּה רֹעִים לֹא יָדְעוּ הָבִין כֻּלָּם לְדַרְכָּם פָּנוּ אִישׁ לְבִצְעוֹ מִקָּצֵהוּ: יב אֵתָיוּ אֶקְחָה-יַיִן וְנִסְבְּאָה שֵׁכָר וְהָיָה כָזֶה יוֹם מָחָר גָּדוֹל יֶתֶר מְאֹד: | לוגוס י סָכֹואֵיהֹון סְמַן כֻלְהֹון לָא יָדְעִין מִדָעַם כֻלְהֹון כַלבִין חַרשִין לָא יָכְלִין לְמִיבַח נָיְמִין שָכְבִין רָחְמִין לְמִדמַך׃ יא וְכַלבַיָא תַקִיפֵי נַפשָן לָא יָדְעִין לְמִסבַע וְאִנוּן מַבאְשִין לָא יָדְעִין לְאִסתַכָלָא כֻלְהֹון גְבַר לָקֳבֵיל אֹורחֵיה גְלֹו גְבַר לְמִיבַז מָמֹונֵיה דְיִשׂרָאֵל׃ יב אָמְרִין אֵיתֹו וְנִסבֵי חְמַר וְנִתרְוֵי מִן עַתִיק וּתהֵי שֵירוּתַנָא דִמחַר טָבָא מִדְיֹומָא דֵין סַגִיאָה לַחדָא׃ | ספריה י סָכֹואֵיהֹון סְמַן כֻלְהֹון לָא יָדְעִין מִדָעַם כֻלְהֹון כַלבִין חַרשִין לָא יָכְלִין לְמִיבַח נָיְמִין שָכְבִין רָחְמִין לְמִדמַך׃ יא וְכַלבַיָא תַקִיפֵי נַפשָן לָא יָדְעִין לְמִסבַע וְאִנוּן מַבאְשִין לָא יָדְעִין לְאִסתַכָלָא כֻלְהֹון גְבַר לָקֳבֵיל אֹורחֵיה גְלֹו גְבַר לְמִיבַז מָמֹונֵיה דְיִשׂרָאֵל׃ יב אָמְרִין אֵיתֹו וְנִסבֵי חְמַר וְנִתרְוֵי מִן עַתִיק וּתהֵי שֵירוּתַנָא דִמחַר טָבָא מִדְיֹומָא דֵין סַגִיאָה לַחדָא׃ |
Isaiah continues saying the following according to Isaiah 56:10-12, י סָכֹואֵיהֹון סְמַן כֻלְהֹון לָא יָדְעִין מִדָעַם כֻלְהֹון כַלבִין חַרשִין לָא יָכְלִין לְמִיבַח נָיְמִין שָכְבִין רָחְמִין לְמִדמַך׃ 56:10 Their watchmen are blind: they know nothing, all of them are dumb dogs, they are not able to bark, they are slumbering, they lie down, they love to sleep. יא וְכַלבַיָא תַקִיפֵי נַפשָן לָא יָדְעִין לְמִסבַע וְאִנוּן מַבאְשִין לָא יָדְעִין לְאִסתַכָלָא כֻלְהֹון גְבַר לָקֳבֵיל אֹורחֵיה גְלֹו גְבַר לְמִיבַז מָמֹונֵיה דְיִשׂרָאֵל׃ 56:11 Yea, they are greedy dogs, they know not how to be satisfied; they are evildoers, they know not how to become wise: all of them go their own way, to rob the treasures of Israel. יב אָמְרִין אֵיתֹו וְנִסבֵי חְמַר וְנִתרְוֵי מִן עַתִיק וּתהֵי שֵירוּתַנָא דִמחַר טָבָא מִדְיֹומָא דֵין סַגִיאָה לַחדָא׃56:12 Come ye, say they, We will fetch wine, and we will be inebriated with old wine, and to-morrow our banquet shall be better than to-day, great, very great. (TgJ) The differences between the Aramaic Targum Jonathan and the Hebrew text of Isaiah 56:10-12 are as follows:
Isaiah 56:10
Hebrew Text: “His watchmen are blind; they are all without knowledge; they are all silent dogs; they cannot bark, dreaming, lying down, loving to slumber.”
Targum Jonathan: “Their watchmen are blind, they all lack understanding; they are all mute dogs; they cannot bark, dreaming, lying down, loving to slumber.”
Difference: The Hebrew uses צֹפָיו (watchmen) and כלבים אלמים (silent dogs), emphasizing their silence and uselessness. The Aramaic סָכֹואֵיהֹון (watchmen) and כלבין חרשין (mute dogs) use similar terms but with a slightly different focus on their muteness and inability to warn. Both highlight the failure of leadership, but the Aramaic adds a nuance of willful ignorance.
Isaiah 56:11
Hebrew Text: “The dogs have a mighty appetite; they never have enough. But they are shepherds who have no understanding; they have all turned to their own way, each to his own gain, one and all.”
Targum Jonathan: “The dogs are strong in appetite; they do not know satisfaction. They are greedy; they do not understand to look for gain. Each one follows his own way, each after his own profit.”
Difference: The Hebrew רֹעִים (shepherds) contrasts with the Aramaic כלבין (dogs), emphasizing the moral failure of leaders who are supposed to care for their flock. The Aramaic מַבאְשִין (greedy) and לְאִסתַכָלָא (to look for gain) emphasize their insatiable greed and lack of understanding.
Isaiah 56:12
Hebrew Text: “Come,” they say, “let me get wine; let us fill ourselves with strong drink; and tomorrow will be like this day, great beyond measure.”
Targum Jonathan: “They say, ‘Come, let us get wine; let us fill ourselves with old wine. Tomorrow will be like today, only much more abundant.’”
Difference: The Hebrew emphasizes indulgence in wine and strong drink, with an expectation that the next day will be even greater in enjoyment. The phrase “great beyond measure” suggests an endless cycle of indulgence (כָזֶה יוֹם מָחָר גָּדוֹל יֶתֶר מְאֹד). The Aramaic text emphasizes indulgence in old wine, with an expectation of increased abundance the next day. The phrase “much more abundant” (סַגִיאָה לַחדָא) focuses on the expectation of increased pleasure and indulgence.
These differences highlight the failure of leadership, greed, and complacency in both translations. The Aramaic text emphasizes the willful ignorance and greed of the leaders, which can serve as a warning to us about the importance of responsible and selfless leadership. It encourages us to be vigilant, self-aware, and to seek understanding and wisdom. The Aramaic text’s emphasis on increased abundance can remind us to be mindful of our expectations and to avoid the trap of always seeking more, leading to a cycle of greed and self-indulgence.
In the NT, there are several passages that echo similar themes of spiritual laziness, self-righteousness, and God’s judgment. For example, in Matthew 6:2, 6:5, 6:16, Yeshua speaks against practicing righteousness or acts of charity for the sake of being seen by others, similar to the self-centered attitude described in Isaiah 56:12. Paul writes in Romans 2:17-23 condemning self-righteousness, the example he provided was that of trusting in their ancestry and Torah observance, as opposed to trusting in God. We note that this same thing happens even today! Peter wrote in 2 Peter 2:3 describing false teachers who follow their own lusts and say, “We will do what we want to do.” This parallels what we read here in Isaiah 56. The Targum translation on Isaiah 56:10-12 adds depth and emphasis to the original Hebrew text, particularly in the themes of spiritual laziness, self-righteousness, and God’s judgment. These themes are echoed in various NT passages, highlighting the continuity of God’s call for genuine faith and repentance over mere external practices.
Rashi also states the following concerning these things according to his commentary.
Rashi on Isaiah 56:10 Parts 1-2
צופיו עורים כולם. לפי שאמר דרשו ה’ וכל הענין והם אינם שומעי’ חוזר ואומר הנה הנביאים צועקים להם ומכריזים על התשובה ותיטיב להם והרי פרנסיהם כעורים כולם ואינם רואין את הנולדות כצופה המופקד לראות את החרב בא להזהיר את העם והוא עור מלראות את החרב באה ואלם מלהזהיר את העם ככלב שמינוהו לשמור הבית והוא אלם מלבנות כך פרנסי ישראל אינם מזהירין אותם לחזור למוטב:
His lookouts are all blind Since he said, “Seek the Lord,” and the entire section, and they do not heed, he returns and says, Behold the prophets cry out to them ([Mss.:] to you) and announce concerning repentance, so that it will be good for them. Yet their leaders are all like blind men, and they do not see the results, like a lookout appointed to see the approaching army, to warn the people, but he is blind, unable to see whether the army is coming, and dumb, unable to warn the people, like a dog that was appointed to guard the house, but he is dumb, unable to bark. Similarly, the leaders of Israel do not warn them to repent to do good.
הוזים שוכבים. פי’ דונש נרדמים שוכבין ויונתן תירגם ניימין שכבין ואין לו דמיון:
they lie slumbering Heb. הֹזִים. Dunash (Teshuvoth Dunash p. 24) explained: lying sound asleep, and Jonathan rendered: lying slumbering, and there is no comparable word in Scripture.
Rashi’s commentary on Isaiah 56:10 focuses on the leaders of Israel, describing them as blind watchmen and mute dogs who fail to warn the people about the consequences of their actions. Rashi emphasizes that the prophets continuously call for repentance, urging the people to seek the Lord for their own well-being. However, the leaders, who are supposed to guide and protect the people, are blind to the impending danger and fail to fulfill their responsibilities. They are compared to blind watchmen who cannot see the approaching enemy and dumb dogs that cannot bark to alert the household. Rashi also addresses the term הֹזִים (hozim), explaining it as lying in a deep sleep, which further underscores the leaders’ negligence and complacency. He translates הוזים שוכבים (they lie slumbering) speaking of spiritual lethargy and apathy of the people. Rashi’s choice of the word “lying” suggests a deliberate refusal to awaken and respond to God’s call. This theme of spiritual laziness and unwillingness to repent is echoed in the NT, particularly in Yeshua’s teachings about spiritual sleepiness (see Matthew 25:5, 1 Thessalonians 5:6-7). Rashi’s main points align with the text of Isaiah 56:10-12 by highlighting the failure of the leaders to provide proper guidance and protection to the people. The leaders’ blindness and silence symbolize their inability to see the consequences of their actions and their failure to warn the people about the need for repentance. These themes are consistent with NT parallels, where similar criticisms are directed towards religious leaders who fail to fulfill their responsibilities. For example, in Matthew 15:14, Yeshua refers to the Pharisees as “blind guides,” and in Philippians 3:19, Paul speaks of people whose “god is their belly” and who focus on earthly pleasures. Additionally, 1 Peter 5:2-3 emphasizes the importance of shepherding God’s flock willingly and eagerly, without seeking personal gain, which contrasts with the negligent leaders described in Isaiah. Overall, Rashi’s commentary underscores the importance of responsible leadership, vigilance, and the call to repentance, themes that resonate with both the Isaiah text and NT teachings. In addition, these themes are connected to the broader biblical narrative of God’s call for His people to repent, trust in Him, and live righteous lives. The NT text further develops these things highlighting the importance of genuine faith, repentance, and the rejection of self-righteousness.
