Isaiah 64:1-11 is a heartfelt plea from the prophet, expressing a deep longing for God’s dramatic intervention in the midst of Israel’s distress. He begins with a vivid cry: “Oh, that you would rend the heavens and come down, that the mountains would tremble before you!” (Isaiah 64:1). This powerful imagery evokes a desire for the Lord God to break through the barriers between the heavenly and human realms, manifesting His presence in a way that is unmistakable and transformative. Isaiah also reflects on the awe-inspiring acts of the Lord in the past, acknowledging that “since ancient times no one has heard, no ear has perceived, no eye has seen any God besides you, who acts on behalf of those who wait for him” (Isaiah 64:4). Remember how Paul used this verse according to 1 Corinthians 2:9. Paul highlights the unimaginable blessings and wisdom that God has in store for those who love Him, reflecting the sense of awe and mystery associated with divine revelation. The reference to Isaiah 64:4 links Paul’s message to the prophetic tradition of anticipating God’s extraordinary works. Isaiah emphasizes God’s uniqueness and faithfulness to those who earnestly seek Him. Yet, he also confronts the reality of the people’s sinfulness: “All of us have become like one who is unclean, and all our righteous acts are like filthy rags” (Isaiah 64:6). This admission of guilt underscores the separation between God and His people, highlighting the need for God’s mercy.
In his appeal, Isaiah employs the metaphor of the potter and the clay: “Yet you, Lord, are our Father. We are the clay, you are the potter; we are all the work of your hand” (Isaiah 64:8). This illustrates a recognition of God’s sovereignty and a willingness to be molded by Him, despite their shortcomings. The prophet implores God not to remain distant or angry: “Do not be angry beyond measure, Lord; do not remember our sins forever” (Isaiah 64:9). He points to the desolation of their holy places as a catalyst for God’s intervention: “Our sacred and glorious temple, where our ancestors praised you, has been burned with fire” (Isaiah 64:11).
In addition to this, Isaiah’s yearning for the Lord God to “come down” resonates with the Messianic expectation of the Almighty God entering human history to redeem His people. This anticipates the incarnation of Yeshua in the NT text. The plea for divine intervention finds fulfillment in the arrival of the Messiah, who is seen as God’s ultimate act of breaking through on behalf of humanity. In the Gospel of Matthew, the baptism of Yeshua symbolizes this divine descent which states, “As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened” (Matthew 3:16). The opening of the heavens signifies how the Lord God broke through the heavens for the purpose of redeeming His people through His Son. Moreover, Isaiah’s acknowledgment of mankind’s inability to achieve righteousness on their own aligns with NT teachings. The apostle Paul echoes Isaiah’s sentiments in Romans 3:23: “for all have sinned and fall short of the glory of God.” Isaiah’s discourse on God’s intervention highlights a profound dependency on God’s grace. He portrays a community in despair, fully aware of their transgressions, yet hopeful for redemption. The repetition of themes like God’s past deeds, human sinfulness, and the metaphor of the potter and clay collectively emphasize that restoration is possible only with the help of the God of Israel.
In essence, Isaiah 64:1-11 encapsulates a dual acknowledgment of God’s majestic power and the people’s profound need for His mercy. The prophet’s impassioned call for God to “rend the heavens” is more than a desire for rescue; it’s a plea for a renewed relationship and a restoration of covenantal blessings. This passage not only reflects the immediate concerns of Israel but also foreshadows the ultimate deliverance brought through the Messiah.
In addition to this, there are significant parallels between Isaiah 64:1-11 and the passages Exodus 19:18-20, Judges 5, Psalm 18, Micah 1:3-4, and Habakkuk 3. These scriptures collectively depict dramatic theophanies where God manifests His presence through awe-inspiring natural phenomena, which aligns with Isaiah’s passionate plea for divine intervention.
In Isaiah 64:1-2, the prophet writes saying, “Oh, that You would rend the heavens and come down, > That the mountains might shake at Your presence > As fire burns brushwood, > As fire causes water to boil > To make Your name known to Your adversaries, > That the nations may tremble at Your presence!” We note this vivid imagery of God tearing open the heavens and causing mountains to quake mirrors what we have read in the Tanakh:
Exodus 19:18-20 describes God’s descent upon Mount Sinai: “Now Mount Sinai was completely in smoke, because the Lord descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly… And the Lord came down upon Mount Sinai, on the top of the mountain.” Here, the physical manifestations of God’s presence—fire, smoke, and earthquakes, establish a powerful parallel to Isaiah’s yearning for God to reveal Himself again in such a tangible way.
Judges 5:4-5, during the Song of Deborah and Barak, there’s a depiction of God’s majestic intervention: “Lord, when You went out from Seir, > When You marched from the field of Edom, > The earth trembled and the heavens poured, > The clouds also poured water; > The mountains gushed before the Lord, > This Sinai, before the Lord God of Israel.” The trembling earth and melting mountains signify God’s active involvement in delivering His people, echoing Isaiah’s plea for a similar divine breakthrough.
Psalm 18 reflects David’s experience of God’s deliverance with similar cosmic disturbances: “Then the earth shook and trembled; > The foundations of the hills also quaked and were shaken… > He bowed the heavens also, and came down > With darkness under His feet.” This portrayal emphasizes God’s responsiveness and the formidable impact of His presence, reinforcing the themes in Isaiah 64.
Micah 1:3-4 prophesies about God’s impending judgment: “For behold, the Lord is coming out of His place; > He will come down > And tread on the high places of the earth. > The mountains will melt under Him, > And the valleys will split > Like wax before the fire, > Like waters poured down a steep place.” The dramatic imagery of melting mountains and splitting valleys aligns with Isaiah’s call for a powerful divine intervention against injustice.
Habakkuk 3, the prophet recounts a vision of God’s past mighty acts: “God came from Teman, > The Holy One from Mount Paran… > Before Him went pestilence, > And fever followed at His feet. > He stood and measured the earth; > He looked and startled the nations. > And the everlasting mountains were scattered, > The perpetual hills bowed.” Habakkuk’s depiction of God startling nations and scattering mountains parallels Isaiah’s desire for God to make His name known to His adversaries.
These passages collectively underscore a recurring biblical theme about when the Lord God intervenes in human history, His presence is often accompanied by overwhelming natural phenomena, symbolizing His power and authority over creation. Isaiah’s plea in Isaiah 64 taps into this tradition, expressing a deep longing for the Lord to act decisively as He has in the past.
In essence, Isaiah’s appeal is part of a broader scriptural pattern where prophets and leaders call upon God to demonstrate His power and bring deliverance. The parallels with Exodus, Judges, Psalms, Micah, and Habakkuk enrich our understanding of Isaiah 64:1-11 by being consistent with God’s redemptive actions in history. We also note that the NT draws these themes together, illustrating how Yeshua embodies the fulfillment of Isaiah’s longing. The incarnation represents God’s decisive action to reconcile with humanity, resonating with the prophet’s hope for the Lord to dwell among His people. Isaiah’s heartfelt plea and the subsequent NT revelations together paint a cohesive picture of the God of Israel who is both transcendent and imminently involved in the redemption of His creation. It is also compelling to consider how Isaiah’s ancient words continue to find relevance, bridging the scriptures between the Tanakh and the NT texts. The consistency of God’s character, as one who hears the cries of His people and responds, is a thread that weaves together the fabric of biblical narrative. Isaiah’s prayer serves as a timeless reminder of the power of repentance and the boundless nature of God’s mercy and grace.
Masoretic Text (MSS) on Isaiah 64:1-11
Isaiah opens saying the following according to Isaiah 64:1-5.
ספר ישעיה פרק סג יט הָיִינוּ מֵעוֹלָם לֹא-מָשַׁלְתָּ בָּם לֹא-נִקְרָא שִׁמְךָ עֲלֵיהֶם לוּא-קָרַעְתָּ שָׁמַיִם יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ:
Isaiah 64:1 states, “Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence, (הָיִינוּ מֵעוֹלָם לֹא-מָשַׁלְתָּ בָּם לֹא-נִקְרָא שִׁמְךָ עֲלֵיהֶם לוּא-קָרַעְתָּ שָׁמַיִם יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ)” Isaiah 64:2 “As when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence! (כִּקְדֹחַ אֵשׁ הֲמָסִים מַיִם תִּבְעֶה-אֵשׁ לְהוֹדִיעַ שִׁמְךָ לְצָרֶיךָ מִפָּנֶיךָ גּוֹיִם יִרְגָּזוּ)” Isaiah 64:3 “When thou didst terrible things which we looked not for, thou camest down, the mountains flowed down at thy presence. (בַּעֲשֹוֹתְךָ נוֹרָאוֹת לֹא נְקַוֶּה יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ)” Isaiah 64:4 “For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him. (וּמֵעוֹלָם לֹא-שָׁמְעוּ לֹא הֶאֱזִינוּ עַיִן לֹא-רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶֹה לִמְחַכֵּה-לוֹ)” Isaiah 64:5 “Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved. (פָּגַעְתָּ אֶת-שָֹשֹ וְעֹשֵֹה צֶדֶק בִּדְרָכֶיךָ יִזְכְּרוּךָ הֵן-אַתָּה קָצַפְתָּ וַנֶּחֱטָא בָּהֶם עוֹלָם וְנִוָּשֵׁעַ)”
Cross References for Isaiah 64:1-5: Ex 14:13; 15:11; 20:24; 32:8–10; 34:10; Le 5:2; 12:2; Dt 10:21; Jos 2:9–10; Jdg 5:4–5; 2 Sa 7:22–23; 22:10; Ps 1:3–4; 14:1–7; 18:7, 9; 31:19; 65:5; 66:3, 5; 68:8; 79:1–7; 90:5–6; 99:1; 102:10; 103:17–18; 106:22; 119:120; 144:5; Is 1:30; 6:5; 10:4; 12:1; 13:11; 25:9; 26:8, 13; 30:18, 22, 27; 34:4; 40:6–8, 31; 43:10–11; 46:12; 47:3; 48:1; 50:1; 54:8; 56:1, 58:2; 59:12–15; 61:10; 63:7, 17; 64:3; Je 4:12; 5:22; 10:19–25; 18:13–17; 26:17–19; 33:9; Mic 1:3–4; 3:9–12; Hab 3:3, 6, 13; Mal 3:6; Sir 33:11–18; Mt 6:7–18; Mk 1:10; Ac 10:35; Ro 3:9–22; 9:19–29; 1 Co 2:1–16; 4:13; Php 3:7–9
We note something here in the Hebrew Bible that there is a divergence from the Hebrew text numbering (MSS numbering scheme) compared to the English bibles, which creates a one verse offset in the text. In the English translation Isaiah 63:19 is used as verse 1 in Isaiah 64. The reason being, scholars have discussed how Isaiah 63:19 and Isaiah 64:1 are part of the same continuous thought and plea from the prophet. Note the Hebrew text from Isaiah 63:19 and how it transitions into Isaiah 64:1:
Isaiah 64:1 (Hebrew Bible, continuing from the previous thought): (that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence)
In the English Bible, Isaiah 63:19 is translated as: “We are yours from of old; but you have not ruled over them, they have not been called by your name.” (NIV) The translators felt this naturally transitions into Isaiah 64:1: “Oh, that you would rend the heavens and come down, that the mountains would tremble before you!”
Understanding the Division
Hebrew Bible Context: In the Hebrew Bible, the verse divisions are part of the Masoretic Text tradition, which doesn’t always align with the chapter and verse divisions used in modern English translations. The Masoretic Text often arranges verses to reflect natural pauses and thematic shifts within the text.
English Bible Context: The chapter and verse divisions used in most English Bibles were introduced by Stephen Langton in the 13th century (chapters) and Robert Estienne in the 16th century (verses). These divisions were designed for ease of reference and may not always reflect the original structure or flow of the Hebrew text.
Why the Difference?
Thematic Unity: In the Hebrew text, the thought initiated in Isaiah 63:19 continues seamlessly into what the English Bible marks as Isaiah 64:1. This continuity underscores the intensity of the prophet’s plea for divine intervention.
Translational Choice: English translators often make decisions to start new chapters or verses to help readers grasp the narrative or thematic shifts. In this case, the English division may have been made to emphasize the appeal for God’s intervention at the start of Isaiah 64.
Liturgical Tradition: In Jewish liturgical readings, the divisions might be influenced by how the text is chanted or read in synagogues. The division in English Bibles may not consider these liturgical traditions.
By understanding these differences, we see how Isaiah’s plea spans both chapters in the Hebrew context, while the English version creates a distinct break to highlight the dramatic nature of the request. It is always a good idea to investigate these differences in the divisions in the English bible since they may also add theological insight into the translator’s approach to interpreting the bible.
The passages from Isaiah 63:19 and 64:1-4 are rich with poetic imagery and deep longing for divine intervention. One striking feature in the Hebrew text is the use of the word לוּא (Oh that or If only) at the beginning of Isaiah 64:1. This word conveys a profound yearning for God to קָרַעְתָּ שָׁמַיִם (rend the heavens) and יָרַדְתָּ (come down). The imagery of God tearing open the heavens suggests an intense desire for a dramatic and unmistakable manifestation of His presence. In addition, we read, הָרִים נָזֹלּוּ (the mountains quaked / melted). The verb נָזֹלּוּ implies a flowing or melting, painting a picture of mountains dissolving before God’s majestic presence. This emphasizes the overwhelming power of God and the insignificant resistance of even the mightiest earthly structures when confronted with the Creator God. The imagery of mountains in in Isaiah 64:1 reminds us of the deep desire to overcome immense obstacles. This brings to memory how Yeshua in the NT text often uses the metaphor of mountains to teach about the power of faith to overcome the great challenges.
Yeshua Speaking of Faith and Mountains
Matthew 17:20“He said to them, ‘Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, “Move from here to there,” and it will move, and nothing will be impossible for you.'”
Matthew 21:21“And Jesus answered them, ‘Truly, I say to you, if you have faith and do not doubt, you will not only do what has been done to the fig tree but even if you say to this mountain, “Be taken up and thrown into the sea,” it will happen.'”
Mark 11:23“Truly, I say to you, whoever says to this mountain, “Be taken up and thrown into the sea,” and does not doubt in his heart but believes that what he says will come to pass, it will be done for him.”
In these passages, the mountain symbolizes obstacles that appear insurmountable. The mountains act as barriers that stand between us and the fulfillment of God’s purposes in our lives. There is a parallel here to the insurmountable obstacle of sin, the mountain is a vivid representation of the persistent challenges and strongholds that sin creates within us. Sin, by its nature, separates us from God, creating a chasm that seems impossible to bridge through our own efforts. (Note that there are many people who believe we do not need God to overcome sin in our lives. This is pride speaking, and a lack of truly understanding the power of God in our lives!) We note in the mountain analogy, the mountain functions as an immense object that blocks our path forward. The Hebrew word for sin חֵטְא conveys the idea of missing the mark or straying from the path. Over time, these missteps can accumulate into a formidable barrier. Yeshua speaks about faith providing a path for transformation and overcoming. He emphasizes that even faith as small as a mustard seed, one of the tiniest seeds known, possesses the power to move mountains. This suggests that overcoming the immense obstacle of sin doesn’t require monumental faith; rather, it calls for genuine, sincere trust in God’s ability to act on our behalf which is consistent with Isaiah’s plea. Faith, therefore, becomes the means by which we engage God’s power to dismantle the entrenched patterns and strongholds of sin in our lives. We also note the act of commanding the mountain to move is significant. It suggests that we have an active role to play in confronting sin. We’re not mere bystanders hoping for change; we’re participants empowered by faith to declare freedom over areas where we’ve felt powerless. Connecting back to Isaiah 64:1, the prophet’s cry for God to “rend the heavens and come down” echoes our own desires for God to intervene dramatically in our struggles with sin in our lives. Just as the mountains quake at His presence, so too can the mountains of sin in our lives be shaken and removed when we invite Him to help us.
In Isaiah 64:2, the text describes God’s action כִּקְדֹחַ אֵשׁ הֲמָסִים (as when fire kindles brushwood) and מַיִם תִּבְעֶה-אֵשׁ (the fire causes water to boil). This imagery illustrates the purifying and transforming power of God’s intervention. Fire and boiling water are agents of change, symbolizing how God’s presence can radically alter circumstances and purify His people. The phrase לְהוֹדִיעַ שִׁמְךָ לְצָרֶיךָ (to make Your name known to Your adversaries) reflects a desire not only for deliverance but also for God’s glory to be revealed to all, including those who oppose Him. This underscores a recurring theme in Isaiah: that God’s actions are ultimately aimed at revealing His character and sovereignty to the entire world.
Isaiah 64:3 [4] presents the declaration, וּמֵעוֹלָם לֹא שָׁמְעוּ לֹא הֶאֱזִינוּ עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ (Since ancient times no one has heard, no ear has perceived, no eye has seen any God besides You, who acts on behalf of those who wait for Him). This verse emphasizes the uniqueness of God and the unparalleled nature of His deeds. Interestingly, note how Paul references this verse in the NT, in 1 Corinthians 2:9, saying, “But as it is written: ‘What no eye has seen, what no ear has heard, and what no human mind has conceived’—the things God has prepared for those who love Him.” This connection highlights a continuity between the Hebrew Scriptures and the NT, conveying that God’s plans transcend human understanding and are revealed to those who earnestly seek Him. In addition, the phrase לֹא שָׁמְעוּ לֹא הֶאֱזִינוּ (they have not heard, they have not paid attention) the repetition stresses Israel’s ignorance and disregard for God’s works. However, the verse also mentions those who מְחַכֵּה-לוֹ (wait for Him), which implies hope for those who remain faithful.
Applying these insights to our lives, the longing expressed in these verses invites us to earnestly desire and seek God’s presence. The Hebrew word מְחַכֶּה (one who waits or hopes) encourages a posture of patient expectation. In a world filled with uncertainty, these passages remind us that true transformation comes when the Lord God enters into our lives. Just as the mountains melt and waters boil at His presence, so can the obstacles and challenges in our lives be overcome when we trust the Lord God to “rend the heavens and come down” into our circumstances. Moreover, recognizing that עַיִן לֹא רָאָתָה (no eye has seen) the fullness of what God has prepared, we are encouraged to trust in His greater plan, even when we cannot perceive it with our senses. This trust is a call to deepen our faith, much like the faithful in Isaiah’s time and the early Christians to whom Paul wrote. In reflecting on these profound truths, we are prompted to examine the areas in our lives where we long for change and to invite God’s transformative power into our lives for that purpose. The enduring message is one of hope, patience, and an unwavering trust in a God who loves us and is unparalleled in His ability to act on behalf of those who wait for Him.
Isaiah continues saying the following according to Isaiah 64:6-12.
Isaiah 64:6 states, “But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. (וַנְּהִי כַטָּמֵא כֻּלָּנוּ וּכְבֶגֶד עִדִּים כָּל-צִדְקֹתֵינוּ וַנָּבֶל כֶּעָלֶה כֻּלָּנוּ וַעֲוֹנֵנוּ כָּרוּחַ יִשָּׂאֻנוּ)” Isaiah 64:7 “And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. ( וְאֵין-קוֹרֵא בְשִׁמְךָ מִתְעוֹרֵר לְהַחֲזִיק בָּךְ כִּי-הִסְתַּרְתָּ פָנֶיךָ מִמֶּנּוּ וַתְּמוּגֵנוּ בְּיַד-עֲוֹנֵנוּ)” Isaiah 64:8 “But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. (וְעַתָּה יְהֹוָה אָבִינוּ אָתָּה אֲנַחְנוּ הַחֹמֶר וְאַתָּה יֹצְרֵנוּ וּמַעֲשֵֹה יָדְךָ כֻּלָּנוּ)” Isaiah 64:9 “Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people. (אַל-תִּקְצֹף יְהֹוָה עַד-מְאֹד וְאַל-לָעַד תִּזְכֹּר עָוֹן הֵן הַבֶּט-נָא עַמְּךָ כֻלָּנוּ)” Isaiah 64:10 “Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation.(עָרֵי קָדְשְׁךָ הָיוּ מִדְבָּר צִיּוֹן מִדְבָּר הָיָתָה יְרוּשָׁלַם שְׁמָמָה)” Isaiah 64:11 “Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste. (בֵּית קָדְשֵׁנוּ וְתִפְאַרְתֵּנוּ אֲשֶׁר הִלְלוּךָ אֲבֹתֵינוּ הָיָה לִשְֹרֵפַת אֵשׁ וְכָל-מַחֲמַדֵּינוּ הָיָה לְחָרְבָּה)” Isaiah 64:12 “Wilt thou refrain thyself for these things, O LORD? wilt thou hold thy peace, and afflict us very sore? (הַעַל-אֵלֶּה תִתְאַפַּק יְהֹוָה תֶּחֱשֶׁה וּתְעַנֵּנוּ עַד-מְאֹד)”
Cross References for Isaiah 64:6-12: Ge 43:31; 45:1; Ex 4:22; Le 5:2; 12:2; 26:31; Dt 29:23; 31:18; 2 Ki 25:9; 2 Ch 36:19; Ne 1:3; 2:3; Es 4:14; Job 4:19; 10:3; Ps 1:3–4; 14:1–7; 50:21; 74:1–7, 10–11, 18–19; 78:54; 79:1–8, 13; 83:1; 90:5–6; 100:3; 102:10; 138:8; Is 1:7, 15, 26, 30; 6:5, 11; 9:18; 13:11; 19:25; 27:10; 29:16, 23; 30:22; 34:4; 40:6–8; 41:28; 42:14; 43:22, 25; 45:9, 11, 15; 46:12; 48:1–2; 50:1; 51:4; 52:1; 54:8; 57:16–17; 59:2, 4, 12–15; 60:7, 10, 21; 61:10; 62:4; 63:5, 8, 15–16, 18; 65:6; Je 3:4; 4:12; 8:6; 10:19–25; 18:2–6, 13–17; 26:17–19; La 1:1–22; 2:7; 4:2; 5:22; Eze 22:18–22, 30; 24:21, 25; Ho 7:7; Mic 3:9–12; 7:18; Hag 1:9; 2:3; Zec 1:12; Sir 33:11–18; Mt 6:7–18; 23:38; 24:2; Ro 3:9–22; 9:19–29; 1 Co 4:13; Php 3:7–9
Isaiah 64:6-12 is a reflection on human frailty and the need for divine intervention. In the Hebrew text, several words carry deep insights that enrich our understanding and application of the text. In Isaiah 64:6 [5] the phrase וַנְּהִי כַטָּמֵא כֻּלָּנוּ (We have all become like one who is unclean) uses the word טָמֵא (unclean or impure). This term often refers to ritual impurity, suggesting a state that separates individuals from the sacred. It highlights a collective acknowledgment of moral and spiritual shortcomings. In the Book of Leviticus, טָמֵא is a central theme, especially concerning the laws of purity:
טָמֵא in Leviticus as a Central Theme
Leviticus 11 outlines the dietary laws, distinguishing between animals that are טָהוֹר (clean) and those that are טָמֵא (unclean, Leviticus 11:4-8). Consuming טָמֵא animals wasn’t just about health; it symbolized obedience to God’s word regardless of how we understand it, and for maintaining spiritual purity through obeying God’s word and by avoiding metaphorically unclean influences in our lives.
Leviticus 13-14, describes those afflicted with צָרַעַת (tzara’at), often translated as leprosy. When a person shows signs of צָרַעַת, a priest declares them טָמֵא (Leviticus 13:3). This condition is frequently interpreted as a physical manifestation of inner moral failings, such as gossip or slander (לָשׁוֹן הָרַע lashon hara) with the idea that internal sinfulness, that which is hidden is coming to the surface.
Leviticus 18 discusses prohibitions against various immoral sexual relationships. While טָמֵא isn’t used explicitly, engaging in these acts is said to תְטַמֵּא (defile) oneself and the land (Leviticus 18:24-25). Here, impurity arises directly from unethical behavior, linking טָמֵא with moral corruption.
In Numbers 19, we encounter the ritual of the פָרָה אֲדֻמָּה (Red Heifer) and how contact with a dead body renders a person טָמֵא for seven days (Numbers 19:11). Death symbolizes the ultimate separation from life, and by extension, from God, who is the source of life. The purification process using the ashes of the Red Heifer signifies a cleansing from the profound impurity associated with mortality and perhaps moral failings that lead to spiritual death. In Deuteronomy 24:4, the term is used in the context of relationships. For example, a woman who remarries after divorce and then is divorced again or widowed cannot return to her first husband, for that would be תוֹעֵבָה (abomination) and the land would be טָמֵא (Deuteronomy 24:4). This law underscores the importance of marital faithfulness and integrity, associating moral misconduct with impurity and the land itself becoming unclean due to such things happening in its midst. Understanding טָמֵא in these passages highlights that impurity isn’t solely about physical states but is deeply connected to one’s moral and spiritual condition. The concept serves as a description for actions and attitudes that distance individuals from holiness (קְדֻשָׁה, kedushah) and God’s presence.
Reflecting on these scriptures invites us to examine our own lives:
Are there areas where we tolerate “impurities,” perhaps in our thoughts, speech, or actions that hinder our spiritual growth?
How do our moral choices impact our sense of connection with the Lord (see Psalms 66:18) and with our community?
The Torah encourages a continual process of self-examination and purification. By acknowledging our shortcomings, we open ourselves to transformation and a closer relationship with God. Note also how Proverbs 6:16-19 lists behaviors detested by the Lord, such as a lying tongue and hands that shed innocent blood. While טָמֵא isn’t directly mentioned, the emphasis on moral faults aligns with the concept of impurity affecting one’s relationship with God.
Another significant term is וּכְבֶגֶד עִדִּים (and all our righteous acts are like a filthy garment). The word עִדִּים (menstrual cloth) intensifies the expression of unworthiness. It implies that even our best efforts are insufficient without the grace and mercy of God.
In Isaiah 64:7 [6] the phrase, וְאֵין־קוֹרֵא בְשִׁמְךָ (There is no one who calls on Your name), the verb קוֹרֵא (calls or proclaims) suggests a lack of initiative in seeking a relationship with the Lord. The passage underscores a spiritual desolation where people have ceased reaching out to God, leading to a feeling of abandonment. In Isaiah 64:8 [7], אֲנַחְנוּ הַחֹמֶר וְאַתָּה יֹצְרֵנוּ (We are the clay, and You are our potter), uses הַחֹמֶר (the clay) and יוֹצְרֵנוּ (our potter) where this imagery conveys submission and the need to be molded by God’s hands. It reflects an understanding that without God’s shaping, we remain unfinished and flawed. We need the help of God in our lives to live for Him! These verses collectively convey themes of repentance, humility, and the recognition of our limitations. These verses again invite us to acknowledge our imperfections and to seek transformation through a relationship with God by faith in the Messiah Yeshua.
In the New Testament, similar themes appear. For instance, Romans 3:23 states, “For all have sinned and fall short of the glory of God,” echoes the notion that everyone has become unclean and is in need of redemption. Additionally, 2 Timothy 2:20-21 discusses vessels made of various materials, some for honorable use and some for dishonorable, paralleling the potter and clay metaphor. This emphasizes the idea that individuals can become instruments for noble purposes when cleansed and dedicated. These parallels highlight a continuity between the Hebrew Bible and the NT text in addressing human shortcomings and the pursuit of spiritual renewal. The acknowledgment of our flawed nature is not meant to lead to despair but to inspire a deeper reliance on God’s mercy and guidance. Isaiah 64:6-12 speaks of the hopeless condition that we find ourselves in, but there is hope. Hope in the Messiah of God, and the grace and mercy of the God of Israel!
Rabbinic Commentary on Isaiah 64:1-11
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 64:1-11 64:1 When Thou didst send forth Thine anger like fire in the days of Elijah, the sea was melted, the waters were flames of fire, to make Thy name known to the enemies of Thy people, that the nations may tremble at Thy presence. 64:2 When Thou didst wonderful things, which we expected not, Thou didst reveal Thyself; the mountains trembled at Thy presence. 64:3 And since the world was, ear hath not heard the report of such mighty deeds, nor hearkened to the speech of rapture, nor hath eye seen, what Thy people saw, the Shekinah of Thy glory, O Lord; for there is none besides Thee, who will do such things for Thy righteous people, who were of old; who hope for Thy salvation. 64:4 The works of our righteous fathers were acceptable in Thy sight, who rejoiced to do Thy will in truth and in righteousness: in the way of Thy goodness and mercy they remembered Thy fear whenever Thy wrath from Thy presence was upon us, because we had sinned: on account of the works of our righteous fathers, we have been saved. 64:5 But we are all as an unclean thing; all our righteousnesses are as an abominable garment, and we all do fade as the fading of a leaf; and because of our sins, we are taken away as by the wind. 64:6 And there is none that prayeth in Thy name willing to lay hold on Thy fear; because Thou hast taken away the fear of Thy Shekinah from us, and Thou hast delivered us to the power of our sins. 64:7 And Thy mercies, O Lord, have been as many upon us as a father’s upon his children; we are the clay, and Thou hast formed us, and we all are the work of Thy hand. 64:8 Let there not be, O Lord, very sore wrath from Thee against us, neither remember iniquities for ever: behold, it is revealed before Thee, that we are all Thy people. 64:9 Thy holy cities have become a wilderness, Zion is a wilderness, Jerusalem has become a desolation. 64:10 The house of our holiness and of our glory, where our fathers worshipped Thee, is burned up with fire: and every place of our desire hath become a waste. 64:11 Wilt Thou refrain Thyself for these things, O Lord? and wilt Thou give prosperity for ever to the wicked, who make us servile? (TgJ)
Isaiah opens saying the following according to the TgJ on Isaiah 64:1-5, א כַּד שְׁלַחְתָּא רוּגְזָךְ כְּאֶשְׁתָּא בְּיוֹמֵי אֵלִיָהוּ אִתְמַסְיָא יַמָא מַיָא מְלָחֲכָא אֶשְׁתָּא לְהוֹדִיעַ שְׁמָךְ לְסַנְאֵי עַמָךְ מִן קֳדָמָךְ עַמְמַיָא זָעוּ: 64:1 When Thou didst send forth Thine anger like fire in the days of Elijah, the sea was melted, the waters were flames of fire, to make Thy name known to the enemies of Thy people, that the nations may tremble at Thy presence. ב בְּמַעְבְּדָךְ פְּרִישָׁן לָא סַבַּרְנָא לְהוֹן אִתְגְלִיתָא מִן קֳדָמָךְ טוּרַיָא זָעוּ: 64:2 When Thou didst wonderful things, which we expected not, Thou didst reveal Thyself; the mountains trembled at Thy presence. ג וּמֵעַלְמָא לָא שְׁמַעְתְּ אוֹדֶן קַל גְבוּרָן לָא אֲצֵיתַת לְמִלוּל זִיעַ עַיִן לָא חָזַת מָא דַחֲזוֹ עַמָךְ שְׁכִינַת יְקָרָךְ יְיָ אֲרֵי לֵית בַּר מִנָךְ דְאַתְּ עֲתִיד לְמֶעְבַּד לְעַמָךְ צַדִיקַיָא דְמִן עַלְמָא דִמְסַבְּרִין לְפוּרְקָנָךְ: 64:3 And since the world was, ear hath not heard the report of such mighty deeds, nor hearkened to the speech of rapture, nor hath eye seen, what Thy people saw, the Shekinah of Thy glory, O Lord; for there is none besides Thee, who will do such things for Thy righteous people, who were of old; who hope for Thy salvation. ד מִתְעַרְעִין קֳדָמָךְ עוֹבָדֵי אַבְהָתָנָא צַדִיקַיָא דַחֲדִיא לְמֶעְבַּד רְעוּתָךְ בִּקְשׁוֹט וּבְזָכוּ בְּאוֹרַח טוּבָךְ וְרַחֲמָךְ הֲווֹ דְכִירִין לִדְחַלְתָּךְ הָא בְּכָל עִדַן דַהֲוָה רְגַז מִן קֳדָמָךְ עֲלָנָא עַל דְחַבְנָא בְהוֹן בְּעוֹבָדֵי אֲבָהָתָנָא צַדִיקַיָא דְמִן עַלְמָא אֲנַחְנָא מִתְפָּרְקִין: 64:4 The works of our righteous fathers were acceptable in Thy sight, who rejoiced to do Thy will in truth and in righteousness: in the way of Thy goodness and mercy they remembered Thy fear whenever Thy wrath from Thy presence was upon us, because we had sinned: on account of the works of our righteous fathers, we have been saved. ה וַהֲוֵינָא כִמְסָאָב כּוּלָנָא וְכִלְבוּשׁ מְרָחֵק כָּל זַכְוָתָנָא וּנְתַרְנָא כְּמִתַּר טְרַף כּוּלָנָא וּבְחוֹבָנָא כְּרוּחָא אִתְנְטֵילְנָא: 64:5 But we are all as an unclean thing; all our righteousness are as an abominable garment, and we all do fade as the fading of a leaf; and because of our sins, we are taken away as by the wind. (TgJ) The Targum Jonathan’s rendition of Isaiah 64:1–5 infuses the passage with dynamic Aramaic imagery that both expands and intensifies the meaning found in the Hebrew text. For example, the Targum opens with the word רוּגְזָךְ (your trembling or your mighty power), evoking not only a physical shaking but a vast, transformative power of God is reminiscent of the days of אֵלִיָהוּ (Elijah). In its phrasing כַּד שְׁלַחְתָּא רוּגְזָךְ כְּאֶשְׁתָּא בְּיוֹמֵי אֵלִיָהוּ (When Thou didst send forth Thine anger like fire in the days of Elijah) the Targum draws a vivid parallel to Elijah’s era, suggesting that just as Elijah’s time was marked by miraculous acts that reshaped nature—such as the transformation wrought upon the water (יַמָא מַיָא)—so too is God now preparing to vindicate His name among the nations. The term מְלָחֲכָא, although uncommon, conveys the idea of a dynamic operation, a washing out or purifying process, that serves to reveal God’s glory and purpose.
Where the Masoretic (Hebrew) text gives us a picture of yearning for God’s direct intervention, the Aramaic Targum amplifies this by stressing both the historical precedent and the ongoing promise saying God’s interventions are to be remembered, the past is to be remembered because His שְכִינַת (Divine Presence) is among His people active and alive! In verse 3, the Targum emphasizes that the manifestation of God’s glory is such that even the “strong and mightily exerted” (reflected in words like קַל גְבוּרָן) cannot oppose it, and that His presence brings about a radical transformation of the people—turning scattered assemblies into a purified and unified community.
In terms of interpretation and application, these Aramaic enhancements invite believers to see God’s past actions, those of Elijah and the mighty deliverances recorded in Scripture, as continuing symbols of His transformative power. The language of רוּגְזָךְ and מְלָחֲכָא (Isaiah 64:1) suggests that when we call upon God today, we too can expect a purification and renewal akin to the personal upheavals of biblical history. The idea is that God’s intervention is deliberate and meant to make His name known לְהוֹדִיעַ שְׁמָךְ to the nations, an enduring promise that transcends time and space.
There are also noteworthy NT parallels that echo the themes of transformation, divine intervention, and the revelation of God’s presence. In Luke 17:20–21, Yeshua teaches that the kingdom of God is “in the midst of you,” a subtle yet profound way of describing the immediate, transformative presence of God among His people which is consistent with the Targum’s call for a visible, awe-striking revelation of God’s power. Furthermore, the event of Shavuot in Acts 2:1–4, 2:16 vividly parallels the Targum’s imagery; as the Holy Spirit descended upon the gathered believers, it brought with it a mighty, shaking power that transformed and unified the community, visibly manifesting הִתְמַסְיָא (a word echoing the idea of being overwhelmed or transformed) among them. The Epistle to the Hebrews also touches upon these themes, as Hebrews 12:28 speaks of receiving “a kingdom that cannot be shaken,” an assurance that mirrors the unstoppable power of God described in Isaiah’s prophecy as rendered in the Targum.
In summary, the Aramaic Targum Jonathan on Isaiah 64:1–5 enriches the text by using words like רוּגְזָךְ, מְלָחֲכָא, and שְכִינַת to evoke a more immediate and transformative action of God, one that purifies, unites, and publicly declares His power. These enhancements not only deepen the theological significance of the passage but also invite us to understand, experience, and anticipate a direct, life-changing encounter with the God of Israel is available to us today! A promise that is consistent with the NT texts such as Luke 17, Acts 2, and Hebrews 12.
Isaiah continues saying the following according to the TgJ on Isaiah 64:6-10, ו וְלֵית דְמָצְלֵי בִשְׁמָךְ מִתְרְעֵי לְאַתְקָפָא בִדְחַלְתָּךְ אֲרֵי סְלֵיקְתָּא אַפֵּי שְׁכִנְתָּךְ מִנָנָא וּמְסַרְתָּנָא בְּיַד חוֹבָנָא: 64:6 And there is none that prayeth in Thy name willing to lay hold on Thy fear; because Thou hast taken away the fear of Thy Shekinah from us, and Thou hast delivered us to the power of our sins. ז וְאַתְּ יְיָ רַחֲמָךְ עֲלָנָא סַגִיאִין כְּאַב עַל בְּנִין אֲנַחְנָא טִינָא וְאַתְּ בְּרֵיתָנָא וְעוֹבַד גְבוּרְתָּךְ כּוּלָנָא: 64:7 And Thy mercies, O Lord, have been as many upon us as a father’s upon his children; we are the clay, and Thou hast formed us, and we all are the work of Thy hand. ח לָא יְהֵי רְגַז מִן קֳדָמָךְ יְיָ בָּנָא עַד לַחֲדָא לָא לְעַלְמָא תִדְכַּר חוֹבִי הָא גְלֵי קֳדָמָךְ דְעַמָךְ אֲנַחְנָא כּוּלָנָא: 64:8 Let there not be, O Lord, very sore wrath from Thee against us, neither remember iniquities for ever: behold, it is revealed before Thee, that we are all Thy people. ט קִרְוֵי קוּדְשָׁךְ הֲוָאָה מַדְבְּרָא צִיוֹן מַדְבְּרָא הֲוָת וִירוּשְׁלֵם צַדְיָא: 64:9 Thy holy cities have become a wilderness, Zion is a wilderness, Jerusalem has become a desolation. י בֵּית קוּדְשָׁנָא וְתוּשְׁבַּחְתָּנָא אֲתַר דִפְלָחוּ קֳדָמָךְ אֲבְהָתָנָא הֲוָה לִיקֵידַת נוּר וְכָל בֵּית רַנְגָנָא הֲוָה לְחָרְבָּא: 64:10 The house of our holiness and of our glory, where our fathers worshipped Thee, is burned up with fire: and every place of our desire hath become a waste. יא הַעַל אִלֵין תִּתְחַסָן יְיָ וְאַתְּ יָהֵיב אַרְכָּא לְרַשִׁיעַיָא דִמְשַׁעְבְּדִין בָּנָא עַד עַלְמָא: 64:11 Wilt Thou refrain Thyself for these things, O Lord? and wilt Thou give prosperity for ever to the wicked, who make us servile? (TgJ) The Targum Jonathan’s rendering of Isaiah 64:6–10 offers an interpretative expansion on the Hebrew text, one that deepens how we understand and apply its message to our lives. While Isaiah 64 in the Hebrew Bible famously declares, “We are all as unclean things” with our righteousness “as filthy rags,” the Targum modifies and amplifies this message that emphasizes the active, transforming presence of God. For example, the Targum employs the term דְמָצְלֵי (those who have no protectors or helpers) in connection with God’s name, suggesting that without His intervention, even the letter of our righteousness falls short. It then uses מִתְרְעֵי (trembling or shaken) paired with the idea of דְחַלְתָּךְ (derived from a root connoting “force” or “swiftness”) to communicate that God’s powerful, almost seismic activity—much like the transformative events in the days of אֵלִיָהוּ (Elijah)—is meant not only to expose our inadequacies but also to redeem us through that very overwhelming power of God.
In contrast to the sober self-assessment of human unworthiness in the Hebrew text, the Targum integrates hopeful clauses such as in verse ז, where it proclaims, וְאַתְּ יְיָ רַחֲמָךְ עֲלָנָא… (And you, LORD, with your mercy have [become] our aid) using the Aramaic word רַחֲמָךְ (mercy) and likening the believers to טִינָא (“clay”). This metaphor underscores both our fragile, malleable nature and the promise that God’s covenant and might—expressed in phrases like עוֹבַד גְבוּרְתָּךְ (our labor in your might)—can reshape us entirely. The language of שוּכְנְתָּךְ (the Divine Presence or Shechinah) reaffirms that God does not merely observe from afar but actively binds and transforms His people, as seen in the call of קוּדְשָׁךְ (your holiness) that in verse ט is set “like the word of Zion” and “as the word of righteousness in Jerusalem.”
Additionally, the Targum deepens the practical understanding of our condition by highlighting that without God’s active חוֹבָנָא (command, obligation, or duty—a sort of covenantal accountability), our works are destined for חָרְבָּא (destruction). This contrasts with the superficial evaluations of human acts; instead, it calls attention to an inner transformation powered by a knowing encounter with the Lord. In verse יא, the promise that “upon these things you shall be called, LORD,” alongside the extension of favor to even those entangled with wickedness, emphasizes the ongoing transformative possibility of God’s grace extending through generations.
These themes are clearly found in the NT. For instance, in Ephesians 2:8–10, Paul stresses that salvation is by grace through faith, not by our own works, which parallels the Targum’s insistence that our “righteousness” is like unclean rags without the renewing power of God’s mercy and presence. Similarly, 2 Corinthians 3:18 speaks of the transformation of believers “from glory to glory” by the unveiling of the Lord’s face, echoing the Targum’s dynamic language of שכינתך (Your Presence) that both strips away our old, ruined state and forms us into a new covenant people. Moreover, the experience during Shavuot (the feast of weeks) in Acts 2:1–4 where the Holy Spirit descends with a powerful, almost earthquake-like force, parallels the Targum’s language of divine “shaking” (מִתְרְעֵי) which signifies an active purification and renewal in one’s life. We note how the Targum Jonathan’s text on Isaiah 64:6–10 widens the interpretive horizon by using Aramaic words such as דְמָצְלֵי, מִתְרְעֵי, חוֹבָנָא, רַחֲמָךְ, and קוּדְשָׁךְ to portray God’s intervention as both a humbling experience of our inadequacies and a dynamic, covenant-affirming transformation of our relationship with God. This enriched perspective not only challenges us to acknowledge our need for the mercy of God but also inspires a hopeful expectation of the Lord God working in our lives for renewal, a promise that is clearly paralleled in the NT of transformation by the grace and mercy of God, as illustrated by Paul in Ephesians, Corinthians, and the dramatic events of Shavuot in Acts.
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