Introduction to Isaiah 63:1-10
Isaiah chapter 63 acts as a culmination of themes woven throughout the latter chapters of the Book of Isaiah, particularly connecting back to Isaiah 56-59. In Isaiah 56:1-8, there’s a groundbreaking declaration that God’s salvation is available to all who choose to embrace His covenant, including foreigners and eunuchs who were traditionally excluded. The passage proclaims, “For My house shall be called a house of prayer for all nations” (Isaiah 56:7), which is something that Yeshua proclaimed in Matthew 21:13 and Luke 19:46, both were instances where Yeshua cleansed the Temple in Jerusalem of buying and selling where the place was to be a place of sacredness and genuine worship and prayer.
We remember in Isaiah 59:15-21 how Isaiah portrays God as a Divine Warrior who is deeply troubled by the absence of justice. The text states, “He saw that there was no man, and wondered that there was no intercessor; therefore His own arm brought salvation for Him” (Isaiah 59:16). Here, the Lord God Almighty wears righteousness like a breastplate and a helmet of salvation, emphasizing His direct intervention when no one else stands up for justice. We note Paul’s usage of this text in Ephesians 6 when he tells believers to put on the full armor of God as we are to stand up for justice as God’s people.
Isaiah 63:1-6 revisits the Divine Warrior imagery with even more intensity. The passage describes a majestic figure coming from Edom, with garments stained crimson, symbolizing judgment against nations that oppose righteousness. The dialogue begins with the question, “Who is this who comes from Edom, with dyed garments from Bozrah?” (Isaiah 63:1). The figure responds, “I who speak in righteousness, mighty to save.” This echoes the language from Isaiah 59, reinforcing the theme of God’s unwavering commitment to justice and salvation.
The significance of these connections lies in highlighting God’s dual role as both a righteous judge and a compassionate savior. By sandwiching the depiction of the Divine Warrior between invitations to foreign converts in Isaiah 56 and Isaiah 66:18-24, the text underscores that God’s acts of judgment are entwined with His plan to provide redemption to all nations. Isaiah 66:18 proclaims, “For I know their works and their thoughts. It shall be that I will gather all nations and tongues; and they shall come and see My glory.” This closing vision brings the theme full circle, emphasizing God’s ultimate plan of redemption for all people.
In the New Testament, the Divine Warrior motif reappears in the Book of Revelation. Revelation 19:11-13 depicts Christ as a rider on a white horse called Faithful and True. “He was clothed with a robe dipped in blood, and His name is called The Word of God.” The imagery mirrors Isaiah 63, especially when Revelation 19:15 states, “He Himself treads the winepress of the fierceness and wrath of Almighty God.” This connection emphasizes the continuity of God’s righteous judgment throughout history.
We also note the parallels to Moshe and the Exodus, for example, in Exodus 12:38 during the Israelites’ departure from Egypt, it’s noted that “A mixed multitude went up with them also” indicating that non-Israelites joined God’s people in the journey to freedom. This speaks to the themes in Isaiah concerning gentile inclusion. Moshe functions as a messianic figure and symbolizes a conduit through which God delivers not just a single nation but all who choose to follow Him. This again mirrors what is taking place in the NT text concerning the Messiah Yeshua and those who would place their faith and trust in him! (Compare what we read in Exodus 14:31 and Moshe who functioned as the messianic figure.) Just as Moses led a mixed multitude out of physical bondage, Isaiah portrays the Divine Warrior initiating a spiritual liberation that transcends ethnic and cultural boundaries. The transcendance is accomplished through the transformation that God performs in the life of a believer, and how Paul writes (Romans 11) that gentiles are grafted into Israel to become part of the people of God. The inclusion of foreigners in both narratives highlights God’s consistent desire to gather all people to Himself, a theme that resonates throughout Scripture. We note how when a man, woman, or child comes to the Lord, he leaves his former ways and seeks to walk in God’s holy and righteous ways!
In essence, the connections between Isaiah 63 and chapters 56-59 illuminate a profound truth which is that God’s redemptive plan is both just and all-encompassing. The repetition of themes like the Divine Warrior and the embracing of gentiles reinforces the message that God’s actions in history are deliberate and purposeful, aiming toward reconciliation to all peoples. These things were difficult to grasp even for those who walked and lived with Yeshua. For example, in Acts 10 Peter’s vision and his encounter with Cornelius, a Gentile centurion, broke down long-standing barriers, echoing Isaiah’s themes on gentiles seeking the God of Israel. Paul further emphasizes this in Ephesians 2:14 stating, “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation.” Reflecting on these connections invites us to consider how we embody these principles today. The divine narrative (the Scriptures) challenges us to pursue justice, holiness, and mercy towards all peoples. These things speak to a call to action, urging us to participate in the unfolding story of redemption that values every individual.
In addition to these things, Isaiah 63 stands as a powerful testament to God’s unwavering commitment to grace and mercy. The imagery of the Warrior with blood-spattered robes unmistakably signifies the blood of His enemies. In Isaiah 63:1-6, the Warrior declares, “I have trodden the winepress alone… their blood spattered my garments, and I stained all my clothing” (verses 3). This portrayal is intense and unyielding, emphasizing that sin and evil will be utterly destroyed. The blood is not symbolic of sacrifice but of judgment. It reflects the comprehensive dismantling of wickedness that stands against God’s righteous plan. (Note the dismantling of wickedness and corruption that is taking place now in the US government as of February 7, 2025. These are important things that we are all to strive for in our walk with God and His Messiah.) The focus here is on divine judgment and victory over all forms of evil. The passage depicts a Warrior enacting justice on a grand scale, which includes the sacrificial aspects of the Messiah’s work. We also note how these passages aren’t restricted to the destruction of external enemies alone. These things also speak about annihilating all that obstructs the “Holy People” from realizing God’s promises. This includes internal struggles and spiritual barriers. The enemies in this context represent anything that hinders the people of God from fully embodying their covenantal identity. Sin, in all its manifestations, is the target of the Warrior’s campaign. By purging these impediments, the path is cleared for the faithful to live out their divine calling without bondage or limitation. This is what we read in the NT text that the Messiah, who is the Divine Warrior, sets us free from the bondage of sin and death. From this perspective, the passage encapsulates the comprehensive work of the Messiah. The Messiah’s role is to both atone, empower, and liberate. By defeating both external adversaries and internal corruptions, the Messiah enables God’s people to be and do what they are commanded (keeping Torah). This is about restoration to a state where justice, righteousness, and true worship are fully realized. The Warrior’s triumph is the enabler for the fulfillment of God’s promise, a new era where His people thrive in obedience and blessing.
The New Testament resonates with these themes. Hebrews 10:12-13 states, “But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God, and since that time he waits for his enemies to be made his footstool.” This highlights the ongoing aspect of the Messiah’s work, a completed sacrifice paired with the eventual subdual of all opposition. The significance of these connections lies in understanding God’s redemptive plan. The Warrior’s actions in Isaiah 63 are about establishing a reality where God’s people can fully experience and participate in His promises. For us today, this passage challenges us to reflect on the obstacles, which may be personal sins or spiritual strongholds that prevent us from realizing our full potential in the Messiah and in the God of Israel. These things speak to the fact that the Lord God is daily working to remove these barriers in our lives and how we are to submit to the work of the Spirit in our lives. This is how we are invited to participate in this redemptive process, aligning ourselves with His righteous cause and living our lives according to His word.
Note also how these passages serve as a reminder that while grace is freely given, it is not devoid of justice. The eradication of evil is necessary for the flourishing of righteousness. The Warrior’s stained garments symbolize a costly but essential purification, paving the way for a new creation (2 Corinthians 5:17) where righteousness dwells. Paul emphasizes the transformative power of being in Christ. When someone becomes a follower of Yeshua, they are made new, shedding their old self and embracing a new life rooted in faith, faithfulness, mercy and grace. In the grand narrative of Scripture, Isaiah 63 functions as a bridge between prophetic promise and eschatological fulfillment. It ties together themes of judgment and mercy, destruction and restoration. The Messiah, as the Divine Warrior, embodies the fulfillment of God’s commitment to both justice and salvation. Again, these things call us to consider our own lives, and we should ask ourselves: What holds us back from fully embracing what God has for us? How can we join in the Messiah’s mission to overcome evil with good? Reflecting on these questions can lead us to a deeper understanding and a more purposeful walk in our journey as faithful servants of the Lord!
Masoretic Text (MSS) on Isaiah 63:1-10
Isaiah opens saying the following according to Isaiah 63:1-5.
ספר ישעיה פרק סג
א מִי-זֶה | בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ: ב מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ וּבְגָדֶיךָ כְּדֹרֵךְ בְּגַת: ג פּוּרָה | דָּרַכְתִּי לְבַדִּי וּמֵעַמִּים אֵין-אִישׁ אִתִּי וְאֶדְרְכֵם בְּאַפִּי וְאֶרְמְסֵם בַּחֲמָתִי וְיֵז נִצְחָם עַל-בְּגָדַי וְכָל-מַלְבּוּשַׁי אֶגְאָלְתִּי: ד כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה: ה וְאַבִּיט וְאֵין עֹזֵר וְאֶשְׁתּוֹמֵם וְאֵין סוֹמֵךְ וַתּוֹשַׁע לִי זְרֹעִי וַחֲמָתִי הִיא סְמָכָתְנִי:
Isaiah 63:1 states, “Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. (מִי-זֶה | בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ)” Isaiah 63:2 “Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? (מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ וּבְגָדֶיךָ כְּדֹרֵךְ בְּגַת)” Isaiah 63:3 “I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. (פּוּרָה | דָּרַכְתִּי לְבַדִּי וּמֵעַמִּים אֵין-אִישׁ אִתִּי וְאֶדְרְכֵם בְּאַפִּי וְאֶרְמְסֵם בַּחֲמָתִי וְיֵז נִצְחָם עַל-בְּגָדַי וְכָל-מַלְבּוּשַׁי אֶגְאָלְתִּי)” Isaiah 63:4 “For the day of vengeance is in mine heart, and the year of my redeemed is come. (כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה)” Isaiah 63:5 “And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. (וְאַבִּיט וְאֵין עֹזֵר וְאֶשְׁתּוֹמֵם וְאֵין סוֹמֵךְ וַתּוֹשַׁע לִי זְרֹעִי וַחֲמָתִי הִיא סְמָכָתְנִי)”
Cross References for Isaiah 63:1-5: Ge 36:33; 49:11; Jdg 6:11; 2 Ki 14:26; 1 Ch 1:44; 2 Ch 28:17; Job 9:4; 40:12; Ps 22:11; 44:3; 60:12; 68:7; 98:1; 108:13; 137:7; 142:4; Is 1:24; 5:5; 11:14; 13:9; 22:5; 28:3; 33:2; 34:5–11; 35:4; 40:10; 41:28; 45:24; 46:13; 49:19; 51:5, 14; 52:10; 59:16, 18; 61:2; 62:12; 63:2, 5–6; Je 25:30; 42:11; 46:10; 49:13; 50:15; 51:6; La 1:15; 3:18; Eze 25:12–14; 35:1–15; Joe 3:13, Am 1:12; Ob 1–14; Mic 7:10; Zep 3:17; Mal 1:2–5; Lk 21:22; Jn 16:32; Re 14:19–20; 19:13–15
Isaiah 63:1-5 presents a vivid and dramatic portrayal of a majestic figure coming from Edom, specifically from Bozrah, with garments stained crimson. Bozrah, mentioned in Isaiah 63:1, was an ancient city in Edom, located in the region that is now modern-day Jordan. The city was the capital of Edom and was known for its strategic location along trade routes. The Edomites were descendants of Esau, the twin brother of Jacob (later named Israel), and thus were considered distant relatives of the Israelites.The relationship between the Edomites and the Israelites was often marked by conflict and hostility. During the time of the Exodus, the Edomites refused to allow Israel to pass through their territory (Numbers 20:14-21). Later, the Edomites sided with the Babylonians during the destruction of Jerusalem in 586 BCE (Psalm 137:7). In the prophetic books of the Hebrew Bible, Edom and its capital Bozrah are often used as symbols of pride, arrogance, and enmity towards God’s people. The prophets Isaiah, Jeremiah, Ezekiel, and Obadiah all contain oracles against Edom, foretelling its judgment and downfall (see Jeremiah 49:7-22, Ezekiel 25:12-14, Obadiah 1:1-21). In Isaiah 63:1, the mention of Bozrah in the context of divine judgment suggests that the city, and by extension the nation of Edom, would face God’s wrath for its hostility towards Israel. The imagery of the LORD coming from Edom and Bozrah with bloodstained garments symbolizes the execution of this judgment. Historically, the Nabataeans, an Arab people, displaced the Edomites from their homeland during the 6th-4th centuries BCE. The Edomites then migrated to southern Judah, where they became known as Idumeans. The Idumeans were eventually conquered by the Hasmonean dynasty of Judea in the 2nd century BCE.
In the Hebrew text, several interesting features enhance the depth of interpretation and application of these verses to our lives. Isaiah 63:1 opens with the question, מִי-זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה (Who is this coming from Edom, with crimson-stained garments from Bozrah?). The word חֲמוּץ (“stained” or “dyed”) suggest garments that are deeply imbued with color. This term sets the scene for a figure who has been through a process analogous to dyeing or staining, symbolizing significant action or judgment. The figure is described as הָדוּר בִּלְבוּשׁוֹ (glorious in his apparel), and צֹעֶה בְּרֹב כֹּחוֹ (traveling in the greatness of his strength), where the verb צֹעֶה conveys movement with vigor and might, emphasizing the powerful presence of this individual. The identity of this figure has been a subject of interpretation and debate among scholars and theologians. In the Hebrew text, several key words provide insight into who this individual might be, חֲמוּץ בְּגָדִים (crimson-stained garments), אֲנִי מְדַבֵּר בִּצְדָקָה (I who speak in righteousness), רַב לְהוֹשִׁיעַ (mighty to save). Considering these elements, many interpretations propose that the individual is a representation of God Himself acting as a divine warrior executing judgment and bringing salvation. The context of Edom (אֱדוֹם, Edom), symbolizes opposition to God’s people. Bozrah (בָּצְרָה, Botzrah) further grounds the imagery in a real historical and geographical setting.
In the broader scope of biblical theology, this passage is often seen as depicting God’s justice against the nations that oppose Him and His deliverance of Israel. The solitary nature of the figure’s action—emphasized in later verses where he treads the winepress alone—highlights the sovereignty and exclusivity of divine judgment.
From a NT and Messianic perspective, many interpret this figure as a Messianic prophecy, identifying the individual as Yeshua the Messiah. The parallels between this passage and descriptions in the NT reinforce this interpretation. For instance:
- Revelation 19:13-15 describes the Messiah returning: “He is dressed in a robe dipped in blood, and his name is the Word of God… He treads the winepress of the fury of the wrath of God Almighty.” The imagery of a robe dipped in blood and treading the winepress aligns closely with Isaiah’s description.
- Revelation 19:11 refers to a rider called Faithful and True who judges and wages war in righteousness, echoing the phrase אֲנִי מְדַבֵּר בִּצְדָקָה (“I who speak in righteousness”).
These connections suggest that the figure in Isaiah 63:1 embodies the role of the Messiah who executes judgment against evil and brings salvation to the faithful. These verses are applied to our lives from the sense of when we reflect on the themes of justice, redemption, and divine intervention. The figure’s declaration of being “mighty to save” reassures us of the ultimate deliverance offered by God. The vivid imagery of stained garments serves as a sobering reminder of the seriousness with which sins are addressed. Understanding the Hebrew text enriches our interpretation by recognizing that צְדָקָה (righteousness) and יְשׁוּעָה (salvation) are central to the identity of this individual which emphasizes the moral and redemptive dimensions of the passage. It encourages us to align ourselves with these qualities in our own lives, striving for righteousness and seeking to contribute to the salvation and well-being of others. Overall, the individual in Isaiah 63:1 is a profound representation of divine justice and salvation, whether viewed as God Himself or as a prophetic announcement of the Messiah. This figure embodies the assurance that injustice will not prevail, and that deliverance is assured for those who align themselves with righteousness and seek the God of Israel and His Holy and Righteous ways, and His Messiah Yeshua.
In Isaiah 63:2 when the individual is asked, מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ וּבְגָדֶיךָ כְּדֹרֵךְ בְּגַת (Why is your apparel red, and your garments like one who treads in the winepress?) he answers that he has treaded the winepress alone. This is consistent with Yeshua who laid his life down for ours where the terms אָדֹם (red) and דֹרֵךְ בְּגַת (one who treads in the winepress) provide the imagery of wine pressing, where garments would be stained by the juice of grapes. This metaphor illustrates the act of judgment, with the staining representing the consequences of that action.
Isaiah 63:3 we read the proclamation פּוּרָה דָּרַכְתִּי לְבַדִּי (I have trodden the winepress alone) which highlights the solitary role in executing justice without assistance. The subsequent phrases וְאֶדְרְכֵם בְּאַפִּי (and I trampled them in my anger) and וְאֶרְמְסֵם בַּחֲמָתִי (and trod them down in my fury) expressing intense divine emotion and the seriousness of the judgment of sin.
Verse 4 states, כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלָי בָּאָה (For the day of vengeance is in my heart, and the year of my redemption has come). Here we see the words נָקָם (vengeance) and גְּאוּלָי (my redemption). This juxtaposition of vengeance and redemption indicates a dual purpose of punishment for wrongdoers and deliverance for the redeemed.
In the NT text, a parallel may be found in Revelation 14:19-20 which mentions, “So the angel swung his sickle over the earth and gathered the grapes of the earth, and threw them into the great winepress of God’s wrath.” The symbolism of the winepress signifies the execution of judgment upon the earth, echoing the motifs found in Isaiah. Applying these verses to our lives encourages us to reflect on the themes of truth, accountability, and redemption. The vivid imagery serves as a reminder of the consequences of our actions and the righteous standards upheld by the Almighty God. These things speak to personal introspection concerning our personal alignment with these principles and the importance of seeking the redemption of God.
Isaiah goes on saying the following according to Isaiah 63:6-10.
ספר ישעיה פרק סג
ו וְאָבוּס עַמִּים בְּאַפִּי וַאֲשַׁכְּרֵם בַּחֲמָתִי וְאוֹרִיד לָאָרֶץ נִצְחָם: ז חַסְדֵּי יְהֹוָה | אַזְכִּיר תְּהִלֹּת יְהֹוָה כְּעַל כֹּל אֲשֶׁר-גְּמָלָנוּ יְהֹוָה וְרַב-טוּב לְבֵית יִשְֹרָאֵל אֲשֶׁר-גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו: ח וַיֹּאמֶר אַךְ-עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ: ט בְּכָל-צָרָתָם | לֹא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל-יְמֵי עוֹלָם: י וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת-רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם-בָּם:
Isaiah 63:6 states, “And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. (וְאָבוּס עַמִּים בְּאַפִּי וַאֲשַׁכְּרֵם בַּחֲמָתִי וְאוֹרִיד לָאָרֶץ נִצְחָם)” Isaiah 63:7 “I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses. (חַסְדֵּי יְהֹוָה | אַזְכִּיר תְּהִלֹּת יְהֹוָה כְּעַל כֹּל אֲשֶׁר-גְּמָלָנוּ יְהֹוָה וְרַב-טוּב לְבֵית יִשְֹרָאֵל אֲשֶׁר-גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו)” Isaiah 63:8 “For he said, Surely they are my people, children that will not lie: so he was their Saviour. (וַיֹּאמֶר אַךְ-עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ)” Isaiah 63:9 “In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old (בְּכָל-צָרָתָם | לֹא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל-יְמֵי עוֹלָם).” Isaiah 63:10 “But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them. (וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת-רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם-בָּם)”
Cross References for Isaiah 63:6-10: Ge 48:16; 49:11; Ex 6:7; 13:1–7, 17–22; 14:9–20, 30; 15:24; 18:9; 19:4; 23:18–25; 33:14–15; Nu 14:11; Dt 1:31; 4:37–40; 7:7–8; 32:5, 7, 10–12, 15, 20; Jos 10:14; Jdg 10:16; 1 Ki 8:66; Ezr 9:9; Ne 9:25, 35; Job 21:20; 30:21; 33:23; 37:23; 40:12; Ps 25:6; 28:9; 51:1, 10–11; 74:2; 77:7–9; 78:17, 40, 56; 86:5, 15; 89:1; 92:2; 95:9; 100:3; 106:33, 40, 45, 108:13; 145:7; Is 3:15; 10:4; 12:1–2; 22:5; 25:9; 26:15; 29:9; 34:2–3, 7–11; 43:1; 46:3–4; 48:16, 20; 49:26; 51:4, 17, 21; 52:9; 54:7–8, 10; 59:18; 60:16; 62:6; 63:3, 6, 11; 65:12; Je 51:39; La 3:18; 4:21; Eze 16:5–6; 20:8; Zec 2:8; Ac 7:38–42, 51; 9:4; 1 Co 10:1–11; Eph 2:4; 4:30; 1 Pe 2:9; Re 14:20
Isaiah 63:6-10 presents a profound understanding of God’s judgment, mercy, grace, and the complex relationship with His people. In Isaiah 63:6, the Warrior declares, וְאָבוּס עַמִּים בְּאַפִּּי וַאֲשַׁכְּרֵם בַּחֲמָתִי וְאוֹרִיד לָאָרֶץ נִצְחָם (I trampled down the peoples in my anger; I made them drunk in my wrath and poured out their lifeblood on the earth). The verb אָבוּס (trampled) conveys a forceful subjugation. This imagery of trampling reflects total victory over opposition. The act of treading the winepress symbolizes God’s wrath being executed upon the nations that have turned against righteousness. Just as grapes are crushed underfoot to release their juice, the passage depicts the consequences faced by those who oppose God’s will. The phrase וַאֲשַׁכְּרֵם (I made them drunk), utilizes the root שָׁכַר commonly associated with drunkenness, symbolizing disorientation and defeat inflicted upon the enemies.
In Isaiah 63:7, the tone shifts as the prophet proclaims, חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר גְּמָלָנוּ יְהוָה (I will recount the steadfast loves of the Lord, the praises of the Lord, according to all that the Lord has granted us). The word חַסְדֵי (grace) is the plural of חֶסֶד which is often translated as “lovingkindness” in the KJV. We note how the grace of God is spoken of here just as it is spoken of in the Torah in Exodus 34. This term embodies God’s enduring mercy and covenantal faithfulness. By using the plural, the text emphasizes the multitude and continuity of God’s mercies. The verb גְּמָלָנוּ (He has granted us), derives from גָּמַל meaning to bestow or deal bountifully, highlighting God’s generous actions toward His people. In the biblical text, the word גָּמַל embodies the concepts of dealing, recompensing, and nurturing. It captures both the acts of bestowing benefits and administering retribution, highlighting a profound sense of reciprocal action that permeates the scriptures. One of the prominent uses of גָּמַל is to describe the act of dealing bountifully or rewarding. For instance, in Psalm 13:6, the psalmist proclaims, וַאֲנִ֤י׀ בְּחַסְדְּךָ֣ בָטַחְתִּי֮ יָ֤גֵ֥ל לִבִּ֗י בִּֽישׁוּעָ֫תֶ֥ךָ אָשִׁ֥ירָה לַיהוָ֑ה כִּ֖י גָמַ֣ל עָלָֽי׃ “I will sing unto the LORD, because he hath dealt bountifully (גָּמַל) with me.” Here, gamal reflects a heartfelt acknowledgment of divine generosity and blessing. It’s a recognition that positive actions and faithfulness are met with gracious rewards, emphasizing a personal relationship where goodness begets goodness. Another intriguing aspect of גָּמַל is its use in the context of weaning. In Genesis 21:8, we read, וַיִּגְדַּ֥ל הַיֶּ֖לֶד וַיִּגָּמַ֑ל וַיַּ֤עַשׂ אַבְרָהָם֙ מִשְׁתֶּ֣ה גָד֔וֹל בְּי֖וֹם הִגָּמֵ֥ל אֶת־יִצְחָֽק׃ “And the child grew and was weaned (וַיִּגָּמַל), and Abraham made a great feast on the day that Isaac was weaned.” The act of weaning symbolizes a transition from dependence to maturity, marking a significant milestone not just physically but also spiritually and culturally. It signifies growth, readiness to partake in more substantial nourishment, and stepping into a new phase of life. This metaphor extends to spiritual teachings, encouraging believers to move beyond elementary principles to deeper understanding. In the book of Job we read about discussions dealing with complexities of life, reflecting on justice, suffering, and divine interaction, גָּמַל surfaces in discussions about recompense and the moral order of the universe. It emphasizes that there is a rhythm and reason to how actions unfold and affect both individuals and the broader community. This word גָּמַל invites us to reflect on how we engage with others. Are we nurturing growth, dealing kindly, and recognizing the stages of development in ourselves and those around us? In addition, consider how other Hebrew words like חֶסֶד (chesed), meaning grace or mercy, can enrich our understanding of these interactions. Chesed often works hand in hand with גָּמַל, highlighting the compassionate side of reciprocity and the importance of extending grace.
In Isaiah 63:8, וַיֹּאמֶר אַךְ עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ (For he said, ‘Surely they are my people, children who will not deal falsely.’ And he became their Savior). The term בָּנִים לֹא יְשַׁקֵּרוּ (children who will not lie), underscores an expectation of faithfulness and integrity from the people. The word לֹא יְשַׁקֵּרוּ (they will not lie), reflects a covenantal ideal where relationship is grounded in truth, especially our relationship with God.
Isaiah 63:9 offers a deeply empathetic portrayal when Isaiah writes, בְּכָל צָרָתָם לוֹ צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם (In all their affliction, he was afflicted, and the angel of his presence saved them). The phrase בְּכָל צָרָתָם לוֹ צָר is intriguing due to a textual variant. The word לוֹ (to him) making it He was afflicted or “not,” if read as לֹא which would mean “He was not distressed.” Most translations adopt “He was afflicted,” emphasizing God’s deep compassion. The term מַלְאַךְ פָּנָיו (the angel of His presence), signifies a special messenger embodying God’s essence, suggesting direct divine intervention. This reflects the intimacy of God’s care and His proactive role in delivering His people.
In Isaiah 63:10, the narrative takes a somber turn: וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם בָּם (But they rebelled and grieved His Holy Spirit; therefore He turned to be their enemy, and He fought against them). The verb מָרוּ (they rebelled), conveys intentional defiance. More striking is וְעִצְּבוּ אֶת רוּחַ קָדְשׁוֹ (and grieved His Holy Spirit). The word עִצְּבוּ (they grieved or caused sorrow) indicates that their actions had an emotional impact on God. The mention of רוּחַ קָדְשׁוֹ (His Holy Spirit), is also significant, as references to the Holy Spirit in the Hebrew Bible. This highlights the personal nature of their offense and the severity of their rebellion. We note the NT parallel that Paul makes according to Ephesians 4:30, “And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption.” The Greek term used is λυπεῖτε (to cause grief or sorrow), mirrors the Hebrew עִצְּבוּ. This connection underscores a consistent biblical theme that God desires a sincere relationship with His people, and our actions can affect that relationship deeply.
Furthermore, the role of the “angel of His presence” in verse 9 can be connected to the NT discussions about Christ’s mediating role. While the “angel of the Lord” in the Hebrew Bible is a complex figure, often representing God’s direct interaction with humanity, the NT presents Yeshua as the ultimate mediator between God and people. In Hebrews 1:3 it states, “The Son is the radiance of God’s glory and the exact representation of His being.” This reflects the intimacy and directness of God’s involvement in salvation, reminiscent of the “angel of His presence” who saved them. Additionally, the themes of rebellion and God’s response in Isaiah 63:10 resonate with Stephen’s speech in Acts 7:51, where he says, “You stiff-necked people! Your hearts and ears are still uncircumcised. You are just like your ancestors: You always resist the Holy Spirit!” Here, resisting the Holy Spirit is equated with the historical pattern of rebellion, directly linking back to Israel’s actions described in Isaiah.
Applying these insights to our lives, the Hebrew bible emphasizes the depth of God’s commitment to His people and the seriousness with which He regards our responses. The use of חֶסֶד reminds us of the abundant grace and mercy of God that is available, encouraging us to remember and recount God’s love towards us. The reference to grieving the Holy Spirit serves as a caution, urging us to reflect on how our actions and attitudes impact our relationship with the Lord God Almighty. In summary, Isaiah 63:6-10 uses powerful Hebrew language to convey themes of judgment, mercy, rebellion, and intimacy. The parallels in the NT text reinforce these themes, illustrating a consistent message across the scriptures about God’s desire for a faithful, heartfelt connection with His people. By understanding these nuances, we’re encouraged to align our lives with the values of integrity, remembrance of God’s grace, and to be sensitive to the leading of the Holy Spirit of God!
Rabbinic Commentary on Isaiah 63:1-10
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 סג:א-י
א מַן אֲמַר אִלֵין עָתִיד לְאַיְתָאָה מָחָא עַל אֱדוֹם פּוּרְעָנָא תַקִיפָא עַל בָּצְרָה לְמֶעְבַּד פּוּרְעֲנוּת דִין עַמֵהּ כְּמָא דְקַיֵים לְהוֹן בְּמֵימְרֵהּ אֲמַר הָא אֲנָא מִתְגְלֵי כְּמָא דְמַלֵלִית בְּזָכוּ סַגְיָא קֳדָמַי חֵיל לְמִפְרַק: ב מָא דֵין יִסְמְקוּן טוּרִין מִדַם קְטִילִין וּמֵישְׁרִין יִפְקוּן כַּחְמַר בְּמַעְצְרָא: ג הָא כְּבִיעוּט דְמִתְבָּעֵיט בְּמַעְצְרָא כֵּן יִסְגֵי קְטוֹל בְּמַשִׁרְיַת עַמְמַיָא וְלָא יְהֵי לְהוֹן תְּקוֹף קֳדָמַי וְאֶקְטְלִינוּן בְּרוּגְזִי וַאֲדוּשִׁינוּן בְּחַמְתִי וְאֶתְבַּר תַּקִיפֵיהוֹן קֳדָמַי וְכָן חַכִּימֵיהוֹן אֱסַלְעִים: ד אֲרֵי יוֹם פּוּרְעֲנוּתָא קֳדָמַי וּשְׁנַת פּוּרְקַן עַמִי מְטָת: ה וּגְלֵי קֳדָמַי וְלֵית גְבַר דְלֵיהּ עוֹבָדִין טָבִין וִידִיַע קֳדָמַי וְלֵית אֱנַשׁ דִיקוּם וְיִבְעֵי עֲלֵיהוֹן וּפְרַקְתִּינוּן בִּדְרַע תּוּקְפִי וּבְמֵימַר רְעוּתִי סְעַדְתִּינוּן: ו וַאֲקַטֵל עַמְמַיָא בְּרוּגְזִי וַאֲדוֹשְׁשִׁינוֹן בְּחֵימְתִי וְאֶרְמֵי לַאֲרַע אַרְעִיתָא קְטִילֵי גִבָּרֵיהוֹן: ז אֲמַר נְבִיָא טִיבוּתָא דַייָ אֲנָא מַדְכַּר תּוּשְׁבַּחְתָּא דַייָ כְּעַל כָּל דְגַמְלָנָא יְיָ וְסַגִי טוּבֵהּ לְבֵית יִשְׂרָאֵל דְגַמְלִינוּן כְּרַחֲמוֹהִי וּכְסַגְיוּת טוּבֵהּ: ח וַאֲמַר בְּרַם עַמִי אִינוּן בְּנַיָא דְלָא יְשַׁקְרוּן וַהֲוָה מֵימְרֵהּ לְהוֹן פָּרִיק: ט בְּכָל עִדַן דְחָבוּ קֳדָמוֹהִי לְאַיְתָאָה עֲלֵיהוֹן עָקָא לָא אָעִיק לְהוֹן וּמַלְאַךְ שְׁלִיחַ מִן קֳדָמוֹהִי פְרֵיקִינוּן בְּרַחֲמָתֵהּ וּבִמְחָסֵהּ עֲלֵיהוֹן הָא שֵׁיזְבִינוּן וְנַטְלִינוּן וְסוֹבְרִינוּן כָּל יוֹמֵי עַלְמָא: י וְאִינוּן סָרִיבוּ וְאַרְגִיזוּ עַל מֵימַר נְבִיֵי קוּדְשֵׁהּ וְאִתְהַפֵּךְ מֵימְרֵהּ לְהוֹן לִבְעֵיל דְבַב הוּא אַגִיחַ קְרָבָא בְּהוֹן:
Targum Jonathan son of Uziel Isaiah 63:1-10
63:1 Who hath spoken these things? He who shall bring the blow upon Persia, the mighty vengeance upon Bozrah, to execute vengeance of judgment of His people, as He hath sworn unto them by His WORD. He hath said, Behold, I shall reveal myself as I have spoken in righteousness, great is my power to save. 63:2 Wherefore are the mountains red from the blood of the slain? yea, the valleys shall flow as the wine from the winepress. 63:3 Behold, as the grapes are trodden in the vat, thus He shall increase the slaughter in the camps of the nations; they shall have no strength before me: yea, I will slay them in my anger, and tread them down in my fury; and I will break the strength of their mighty ones before me, and all their wise men will I consume. 63:4 For the day of vengeance is before me, and the year of the salvation of my people hath come. 63:5 And it is revealed before me, that there is no man whose works are good, and it is known to me, that there is no man who will stand up and pray in behalf of them; yea, I will redeem them by the arm of my strength, and by the WORD of my delight I will help them. 63:6 And I will slay the nations in my anger, and I will tread them down in my fury, and I will cast the slain of their mighty ones into the lowest parts of the earth. 63:7 The prophet said, I will mention the lovingkindness of the Lord; the praise of the Lord according to all that the Lord hath dealt bountifully with us, and His great goodness toward the house of Israel which He hath bestowed upon them according to His mercies, and according to the multitude of His loving-kindnesses. 63:8 And He said, Surely, they are my people, children that will not lie: and His WORD became their salvation. 63:9 Whenever they sinned against Him, that He might have brought upon them distress, He did not distress them; but an angel was sent from Him, who in His mercy redeemed them; and in His compassion, behold, He delivered them; and He bare them, and carried them all the days of old. 63:10 But they rebelled against the word of His holy prophets, and blasphemed, and His WORD became their enemy, and He waged war against them. (TgJ)
| ספר ישעיה פרק סג א מִי-זֶה | בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ: ב מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ וּבְגָדֶיךָ כְּדֹרֵךְ בְּגַת: ג פּוּרָה | דָּרַכְתִּי לְבַדִּי וּמֵעַמִּים אֵין-אִישׁ אִתִּי וְאֶדְרְכֵם בְּאַפִּי וְאֶרְמְסֵם בַּחֲמָתִי וְיֵז נִצְחָם עַל-בְּגָדַי וְכָל-מַלְבּוּשַׁי אֶגְאָלְתִּי: ד כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה: ה וְאַבִּיט וְאֵין עֹזֵר וְאֶשְׁתּוֹמֵם וְאֵין סוֹמֵךְ וַתּוֹשַׁע לִי זְרֹעִי וַחֲמָתִי הִיא סְמָכָתְנִי: | לוגוס א מַן אְמַר אִלֵין עְתִיד לְאֵיתָאָה מַחָא עַל אְדֹום פֹורעָנָא תַקִיפָא עַל בָצרָה לְמַעְבַד פֹורעָנוּת דִין עַמֵיה כְמָא דְקַיֵים לְהֹון בְמֵימְרֵיה אְמַר הָאְנָא מִתגְלֵי כְמָא דְמַלֵילִית בְזָכוּ סַגִי קֳדָמַי חֵיל לְמִפרַק׃ ב מָדֵין יִסמְקוּן טוּרִין מִדַם קְטִילִין וּמֵישְרִין יְפִיקוּן כַחְמַר בְמַעצְרָא׃ ג הָא כִבעֹוט דְמִתבְעֵיט בְמַעצְרָא כֵין יִסגֵי קְטֹול בְמַשרְיָת עַמְמַיָא וְלָא יְהֵי לְהֹון תְקֹוף קֳדָמַי וַאְקַטֵילִנוּן בְרוּגזִי וַאְדֹושְשִינוּן בְחִמתִי וְאַתבַר תְקֹוף תַקִיפֵיהֹון קֳדָמַי וְכָל חַכִימֵיהֹון אְסַלעֵים׃ ד אְרֵי יֹום פֹורעָנוּתָא קֳדָמַי וּשנַת פוּרקַן עַמִי מְטָת׃ ה וּגלֵי קֳדָמַי וְלֵית גְבַר דְלֵיה עוּבָדִין טָבִין וִידִיַע קֳדָמַי וְלֵית אְנָש דִיקוּם וְיִבעֵי עְלֵיהֹון וּפרַקתִינוּן בִדרָע תֻקפִי וּבמֵימַר רְעוּתִי סְעַדתִינוּן׃ | ספריה א מַן אֲמַר אִלֵין עָתִיד לְאַיְתָאָה מָחָא עַל אֱדוֹם פּוּרְעָנָא תַקִיפָא עַל בָּצְרָה לְמֶעְבַּד פּוּרְעֲנוּת דִין עַמֵהּ כְּמָא דְקַיֵים לְהוֹן בְּמֵימְרֵהּ אֲמַר הָא אֲנָא מִתְגְלֵי כְּמָא דְמַלֵלִית בְּזָכוּ סַגְיָא קֳדָמַי חֵיל לְמִפְרַק: ב מָא דֵין יִסְמְקוּן טוּרִין מִדַם קְטִילִין וּמֵישְׁרִין יִפְקוּן כַּחְמַר בְּמַעְצְרָא: ג הָא כְּבִיעוּט דְמִתְבָּעֵיט בְּמַעְצְרָא כֵּן יִסְגֵי קְטוֹל בְּמַשִׁרְיַת עַמְמַיָא וְלָא יְהֵי לְהוֹן תְּקוֹף קֳדָמַי וְאֶקְטְלִינוּן בְּרוּגְזִי וַאֲדוּשִׁינוּן בְּחַמְתִי וְאֶתְבַּר תַּקִיפֵיהוֹן קֳדָמַי וְכָן חַכִּימֵיהוֹן אֱסַלְעִים: ד אֲרֵי יוֹם פּוּרְעֲנוּתָא קֳדָמַי וּשְׁנַת פּוּרְקַן עַמִי מְטָת: ה וּגְלֵי קֳדָמַי וְלֵית גְבַר דְלֵיהּ עוֹבָדִין טָבִין וִידִיַע קֳדָמַי וְלֵית אֱנַשׁ דִיקוּם וְיִבְעֵי עֲלֵיהוֹן וּפְרַקְתִּינוּן בִּדְרַע תּוּקְפִי וּבְמֵימַר רְעוּתִי סְעַדְתִּינוּן: |
Isaiah continues saying the following according to Isaiah 63:1-5 in the TgJ saying, א מַן אֲמַר אִלֵין עָתִיד לְאַיְתָאָה מָחָא עַל אֱדוֹם פּוּרְעָנָא תַקִיפָא עַל בָּצְרָה לְמֶעְבַּד פּוּרְעֲנוּת דִין עַמֵהּ כְּמָא דְקַיֵים לְהוֹן בְּמֵימְרֵהּ אֲמַר הָא אֲנָא מִתְגְלֵי כְּמָא דְמַלֵלִית בְּזָכוּ סַגְיָא קֳדָמַי חֵיל לְמִפְרַק: 63:1 Who hath spoken these things? He who shall bring the blow upon Persia, the mighty vengeance upon Bozrah, to execute vengeance of judgment of His people, as He hath sworn unto them by His WORD. He hath said, Behold, I shall reveal myself as I have spoken in righteousness, great is my power to save. ב מָא דֵין יִסְמְקוּן טוּרִין מִדַם קְטִילִין וּמֵישְׁרִין יִפְקוּן כַּחְמַר בְּמַעְצְרָא: 63:2 Wherefore are the mountains red from the blood of the slain? yea, the valleys shall flow as the wine from the winepress. ג הָא כְּבִיעוּט דְמִתְבָּעֵיט בְּמַעְצְרָא כֵּן יִסְגֵי קְטוֹל בְּמַשִׁרְיַת עַמְמַיָא וְלָא יְהֵי לְהוֹן תְּקוֹף קֳדָמַי וְאֶקְטְלִינוּן בְּרוּגְזִי וַאֲדוּשִׁינוּן בְּחַמְתִי וְאֶתְבַּר תַּקִיפֵיהוֹן קֳדָמַי וְכָן חַכִּימֵיהוֹן אֱסַלְעִים: 63:3 Behold, as the grapes are trodden in the vat, thus He shall increase the slaughter in the camps of the nations; they shall have no strength before me: yea, I will slay them in my anger, and tread them down in my fury; and I will break the strength of their mighty ones before me, and all their wise men will I consume. ד אֲרֵי יוֹם פּוּרְעֲנוּתָא קֳדָמַי וּשְׁנַת פּוּרְקַן עַמִי מְטָת: 63:4 For the day of vengeance is before me, and the year of the salvation of my people hath come. ה וּגְלֵי קֳדָמַי וְלֵית גְבַר דְלֵיהּ עוֹבָדִין טָבִין וִידִיַע קֳדָמַי וְלֵית אֱנַשׁ דִיקוּם וְיִבְעֵי עֲלֵיהוֹן וּפְרַקְתִּינוּן בִּדְרַע תּוּקְפִי וּבְמֵימַר רְעוּתִי סְעַדְתִּינוּן: 63:5 And it is revealed before me, that there is no man whose works are good, and it is known to me, that there is no man who will stand up and pray in behalf of them; yea, I will redeem them by the arm of my strength, and by the WORD of my delight I will help them. (TgJ) Exploring the Targum Jonathan’s rendition of Isaiah 63:1-5 reveals subtle yet significant differences from the Hebrew Bible that can enrich our interpretation and application of these verses. One notable variation emerges in verse 1, where the Aramaic text begins with מַן אֲמַר אִלֵין עָתִיד לְאַיְתָאָה מָחָא עַל אֱדוֹם (Who is this that is coming to inflict a blow upon Edom?), the Hebrew text poses a question, “Who is this who comes from Edom?” without explicitly mentioning מָחָא a term meaning “blow” or “strike.” This added emphasis on divine action highlights a more aggressive stance toward Edom, symbolizing not just a prophetic arrival but an active execution of judgment. In applying this to our lives, it underscores the concept of accountability and the certainty of repercussions when justice is pursued.
In Isaiah 63:3, the Aramaic phrase הָא כְּבִיעוּט דְמִתְבָּעֵיט בְּמַעְצְרָא (Behold, like the trampling in a winepress), introduces the vivid image of the מַעְצְרָא (winepress). While the Hebrew text also mentions treading the winepress alone, the Targum amplifies this metaphor, painting a graphic picture of grapes crushed underfoot, symbolizing the totality of judgment upon the nations. This potent imagery serves as a poignant reminder of the consequences of collective wrongdoing and invites personal reflection on how individual actions contribute to broader societal outcomes. Isaiah 63:3 presents a striking image “I have trodden the winepress alone; and from the peoples, no one was with me.” This vivid metaphor of treading the winepress symbolizes the solitary act of confronting injustice and wrongdoing. It highlights that sometimes, initiating change begins with one person being willing to take a stand for God’s truth, even when others hesitate or are afraid to. We note that as individuals, we can have an impact on our community, by taking personal responsibility since change begins within each of us as individuals, to align our actions with God’s word and model our lives after the biblical text to inspire others to do the same. This is the idea of letting our actions be a testament to our values. Acts of kindness, no matter how small, can inspire others. Whether it’s helping a neighbor with groceries, mentoring a young person, or simply offering a listening ear, these deeds demonstrate the practical application of biblical principles. Sometimes, the most profound transformations begin with a simple decision to act to step forward, even in small ways for truth and righteousness.
In Isaiah 63:4, the Targum states, אֲרֵי יוֹם פּוּרְעֲנוּתָא קֳדָמַי וּשְׁנַת פּוּרְקַן עַמִי מְטָת (For the day of vengeance is before me, and the year of my people’s redemption has come). The term פּוּרְעֲנוּתָא (vengeance or retribution) and פּוּרְקַן (redemption). The juxtaposition of these words highlights a dual theme of judgment against oppressors and liberation for the oppressed. This duality emphasizes the notion that truth and righteousness are restorative. This is why God has preserved His word, so that we can know how His truth, mercy, grace, and justice is about healing and redemption. Applying these things to our lives encourages us to seek justice that restores relationships and communities, rather than fostering cycles of retribution (revenge).
Further, the Aramaic version often adds phrases that clarify or expand upon the Hebrew text. For instance, references to פּוּרְעָנָא תַקִיפָא עַל בָּצְרָה (strong punishment upon Bozrah) provide specificity about the subjects of divine judgment. Such additions can influence interpretation by offering concrete examples of entities that embody opposition to divine will, serving as cautionary archetypes.
Parallels in the New Testament, particularly in Revelation 19:13-15, resonate with these themes. The depiction of a figure clothed in a robe dipped in blood, wielding a sharp sword, and treading the winepress of God’s wrath mirrors the imagery in Isaiah 63. The Greek text describes the πατοῦντα τὴν ληνὸν τοῦ οἴνου (treading the winepress of the wine) which aligns with the Aramaic בְּמַעְצְרָא. This continuity suggests a thematic thread woven throughout the scriptures, emphasizing that divine justice and redemption are central to the spiritual narrative.
In reflecting on these differences, it’s evident that the Targum Jonathan enriches the text with nuances that deepen our understanding of justice, accountability, and redemption. The use of Aramaic terms like מָחָא (blow or strike), מַעְצְרָא (winepress), פּוּרְעֲנוּתָא (vengeance or retribution), and פּוּרְקַן (redemption) adds layers of meaning that invite us to contemplate the implications of our actions and the nature of divine intervention. These insights encourage us to align ourselves with principles of righteousness, advocate for restorative truth, and remain hopeful in the promise of redemption.
Rashi has the following to say concerning Isaiah 63:1.
Rashi on Isaiah 63:1 Parts 1-4
מי זה בא מאדום. נתנבא הנביא על שאמר הקב”ה שעתיד לעשות נקמה באדום והוא עצמו בכבודו יהרוג את שר שלהם תחלה, כענין שנאמר לעיל ל”ד כי רִוְתָה בשמים חרבי ואחר כך על אדום תרד ונכר בזעם פניו שהרגם הרג רב, והנביא מדבר בלשון מלחמות בני אדם לבושי בגדים, ובהרגם הרג הדם נתז על בגדיהם, כי כן דרך הכתובים מדברים בשכינה כדרך בני אדם לשבר את האזן מה שהיא יכולה לשמוע, וכן וקולו כקול מים רבים, דימה הנביא קול חזק שלו לקול מים רבים לשבר את האזן כדרך שאפשר לה לשמוע שאין להבין ולהאזין ברוח גבורות אלהינו להשמיעה כמות שהיא: Who is this coming from Edom The prophet prophesies concerning what the Holy One, blessed be He, said that He is destined to wreak vengeance upon Edom, and He, personally, will slay their heavenly prince, like the matter that is said (supra 34:5), “For My sword has become sated in the heaven.” And afterward, (ibid.) “it shall descend upon Edom,” and it is recognizable by the wrath of His face that He has slain [them with] a great massacre, and the prophet is speaking in the expression of the wars of human beings, dressed in clothes, and when they slay a slaying, the blood spatters on their garments, for so is the custom of Scripture; it speaks of the Shechinah anthropomorphically, to convey to the ear what it can hear. Comp. (Ezek. 43:2) “His voice is like the voice of many waters.” The prophet compares His mighty voice to the voice of many waters to convey to the ear according to what it is possible to hear, for one cannot understand and hearken to the magnitude of the mighty of our God to let us hear it as it is.
מי זה בא מאדום. ישראל אומר מי זה וגו ובא חמוץ בגדים צבועים בדם, וכל דבר שהוא מתנאץ בריחו ובמראיתו נופל בו לשון חימוץ: Who is this coming from Edom Israel says, “Who is this, etc.?” And He is coming with soiled garments, colored with blood, and anything repugnant because of its smell and its appearance fits to the expression of חִמּוּץ, soiling.
מבצרה. אמרו רבותינו שתי טעיות עתיד שר של שעיר לטעות כסבור הוא שבצרה היא בצר במדבר שהיתה עיר מקלט, וטועה משום שאין קולטת אלא שוגג והוא הרג את ישראל מזיד, ועוד יש מדרש אגדה על שהספיקה בצרה מלך לשעיר במות מלכה הראשון וימלך תחתיו יובב בן זרח מבצרה ובצרה ממואב היא כענין שנא’ על קריות ועל בצרה: from Bozrah Our Rabbis said (see Makkoth 12a): “The heavenly prince of Edom is destined to commit two errors. He thinks that Bozrah is identical with Bezer in the desert, which was a refuge city. He will also err insofar as it affords refuge only for inadvertent murder, but he killed Israel intentionally.” There is also an Aggadic midrash (see above 34:6) that because Bozrah supplied a king for Edom when its first king died, as in Gen. (36:33), “And Jobab the son of Zerah from Bozrah reigned in his stead,” and Bozrah is of Moab, according to the matter that is stated (Jer. 48:24): “Upon Kerioth and upon Bozrah.”
זה. (שהיה) הדור בלבושו וצעה ונאזר ברוב כחו והקב”ה משיבו אני הוא שעלתה לפני לדבר בצדקת האבות ובצדקת דורו של צרה וצדקתי גם היא עמהם ונגליתי להיות רב להושיע והם אומרים מדוע אדום ללבושך מדוע בגדיך אדומים: this one who was stately in His attire, צֹעֶה, and girded with the greatness of His strength. And the Holy One, blessed be He, replies to him, ‘It is I, upon Whom the time has come to speak of the righteousness of the Patriarchs, and of the righteousness of the generation of religious persecution, and My righteousness, too, is with them, and I have revealed Myself as being great to save.’ And they say, ‘Why is your clothing red? Why are your garments red?’
Rashi’s commentary on Isaiah 63:1-4 uncovers a few profound insights that really illuminate this passage. Rashi delves into the vivid imagery of God emerging from Edom, His garments stained red, to highlight key themes about divine justice and redemption. Rashi interprets “Who is this coming from Edom?” as a prophecy where God Himself takes direct action against Edom, a nation often symbolizing opposition to righteousness. He emphasizes that God will personally defeat Edom’s “prince” or spiritual representative. This isn’t just a distant decree; it’s an intimate act of setting things right. The message here is powerful: when justice needs to be served, sometimes it requires stepping in personally to confront wrongdoing.
Rashi also points out that the prophets use anthropomorphic language to describe God in human terms. This is done in order to make divine actions more relatable. Imagery like garments stained with blood or a voice like roaring waters aren’t literal descriptions but metaphors to help us comprehend the magnitude of God’s actions on behalf of His people. It’s like using vivid storytelling to bridge the gap between infinite divine concepts and our finite understanding.
Rashi also brings in fascinating interpretations about Bozrah. He mentions that the “prince of Seir” (another name for Edom) makes two critical mistakes:
- Confusing Bozrah with Bezer: He believes Bozrah is like Bezer, a city of refuge for unintentional killers, hoping to find sanctuary there. But refuge cities only protect those who acted unintentionally, and Edom’s transgressions were deliberate. This highlights that loopholes won’t shield us from accountability when we’ve knowingly done wrong.
- Historical Significance: An Aggadic teaching notes that Bozrah provided a king to Edom, linking it to deeper patterns of enmity and judgment. This connection emphasizes that past actions and alliances have lasting consequences.
The conversation continues with Israel asking, “Who is this?” astounded by the majestic figure with reddened garments. God responds, saying it’s time to act on behalf of the righteousness of the Patriarchs and those oppressed. His stained garments symbolize that He hasn’t just observed injustice; He’s actively intervened to bring salvation. It’s a vivid portrayal of commitment to truth and compassion.
Rashi’s commentary challenges us to reflect on how we address biblical truth in our own lives:
- Taking a Stand: Are we willing to confront wrongdoing, even when it’s uncomfortable or when we feel alone in the endeavor?
- Rejecting False Security: Do we, like the prince of Edom, mistakenly believe that we can evade consequences through excuses or misinterpretations?
- Communicating Effectively: Rashi’s emphasis on using relatable language prompts us to consider how we can convey important truths in ways that resonate with others.
Ancient texts like this hold a mirror to contemporary issues. The challenges of seeking truth, communicating effectively, and taking personal responsibility are timeless. These things draw us to ask the questions on how we can draw from these lessons to make a tangible impact in our communities today? By embracing these values and embodying them in our actions, we can influence others for truth and righteousness and faith in the King Messiah and in God our Father in heaven!
| ספר ישעיה פרק סג א ו וְאָבוּס עַמִּים בְּאַפִּי וַאֲשַׁכְּרֵם בַּחֲמָתִי וְאוֹרִיד לָאָרֶץ נִצְחָם: ז חַסְדֵּי יְהֹוָה | אַזְכִּיר תְּהִלֹּת יְהֹוָה כְּעַל כֹּל אֲשֶׁר-גְּמָלָנוּ יְהֹוָה וְרַב-טוּב לְבֵית יִשְֹרָאֵל אֲשֶׁר-גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו: ח וַיֹּאמֶר אַךְ-עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ: ט בְּכָל-צָרָתָם | לֹא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל-יְמֵי עוֹלָם: י וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת-רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם-בָּם: | לוגוס ו וַאְקַטֵיל עַמְמַיָא בְרוּגזִי וְאְדֹושְשִינוּן בְחִמתִי וְאַרמֵי לְאַרעָא אַרעָיתָא קְטִילֵי גִיבָרֵיהֹון׃ ז אְמַר נְבִיָא טָבוָתָא דַיוי אְנָא מַדכַר תוּשבְחָתָא דַיוי כְעַל כָל דִגמַלנָא יוי וְסַגִי טוּבֵיה לְבֵית יִשרָאֵל דִגמַלִינוּן כְרַחְמֹוהִי וּכסַגִיאוּת טָבוָתֵיה׃ ח וַאְמַר בְרַם עַמִי אִינוּן בְנַיָא דְלָא יְשַקְרוּן וַהְוָה מֵימְרֵיה לְהֹון לְפָרִיק׃ ט בְכָל עִדָן דְחָבוּ קֳדָמֹוהִי לְאֵיתָאָה עְלֵיהֹון עָקָא לָא אְעִיק לְהֹון וּמַלאַך שְלִיַח מִן קֳדָמֹוהִי פְרַקִינוּן בְרַחמְתֵיה וּבִמחָסֵיה עְלֵיהֹון הוּא שֵיזֵיבִנוּן וְנַטֵילִינוּן וְסֹובַרִנוּן כָל יֹומֵי עָלְמָא׃ י וְאִינוּן סָרִיבוּ וְאַרגִיזוּ עַל מֵימַר נְבִיֵי קֻדשֵיה וְאִתהְפֵיך >מֵימְרֵיה< להֹון לִבעֵיל דְבָב הוּא אְגִיַח בְהֹון׃ | ספריה ו וַאֲקַטֵל עַמְמַיָא בְּרוּגְזִי וַאֲדוֹשְׁשִׁינוֹן בְּחֵימְתִי וְאֶרְמֵי לַאֲרַע אַרְעִיתָא קְטִילֵי גִבָּרֵיהוֹן: ז אֲמַר נְבִיָא טִיבוּתָא דַייָ אֲנָא מַדְכַּר תּוּשְׁבַּחְתָּא דַייָ כְּעַל כָּל דְגַמְלָנָא יְיָ וְסַגִי טוּבֵהּ לְבֵית יִשְׂרָאֵל דְגַמְלִינוּן כְּרַחֲמוֹהִי וּכְסַגְיוּת טוּבֵהּ: ח וַאֲמַר בְּרַם עַמִי אִינוּן בְּנַיָא דְלָא יְשַׁקְרוּן וַהֲוָה מֵימְרֵהּ לְהוֹן פָּרִיק: ט בְּכָל עִדַן דְחָבוּ קֳדָמוֹהִי לְאַיְתָאָה עֲלֵיהוֹן עָקָא לָא אָעִיק לְהוֹן וּמַלְאַךְ שְׁלִיחַ מִן קֳדָמוֹהִי פְרֵיקִינוּן בְּרַחֲמָתֵהּ וּבִמְחָסֵהּ עֲלֵיהוֹן הָא שֵׁיזְבִינוּן וְנַטְלִינוּן וְסוֹבְרִינוּן כָּל יוֹמֵי עַלְמָא: י וְאִינוּן סָרִיבוּ וְאַרְגִיזוּ עַל מֵימַר נְבִיֵי קוּדְשֵׁהּ וְאִתְהַפֵּךְ מֵימְרֵהּ לְהוֹן לִבְעֵיל דְבַב הוּא אַגִיחַ קְרָבָא בְּהוֹן: |
Isaiah goes on saying the following according to Isaiah 63:6-10 in the TgJ saying, ו וַאֲקַטֵל עַמְמַיָא בְּרוּגְזִי וַאֲדוֹשְׁשִׁינוֹן בְּחֵימְתִי וְאֶרְמֵי לַאֲרַע אַרְעִיתָא קְטִילֵי גִבָּרֵיהוֹן: 63:6 And I will slay the nations in my anger, and I will tread them down in my fury, and I will cast the slain of their mighty ones into the lowest parts of the earth. ז אֲמַר נְבִיָא טִיבוּתָא דַייָ אֲנָא מַדְכַּר תּוּשְׁבַּחְתָּא דַייָ כְּעַל כָּל דְגַמְלָנָא יְיָ וְסַגִי טוּבֵהּ לְבֵית יִשְׂרָאֵל דְגַמְלִינוּן כְּרַחֲמוֹהִי וּכְסַגְיוּת טוּבֵהּ: 63:7 The prophet said, I will mention the lovingkindness of the Lord; the praise of the Lord according to all that the Lord hath dealt bountifully with us, and His great goodness toward the house of Israel which He hath bestowed upon them according to His mercies, and according to the multitude of His loving-kindnesses. ח וַאֲמַר בְּרַם עַמִי אִינוּן בְּנַיָא דְלָא יְשַׁקְרוּן וַהֲוָה מֵימְרֵהּ לְהוֹן פָּרִיק: 63:8 And He said, Surely, they are my people, children that will not lie: and His WORD became their salvation. ט בְּכָל עִדַן דְחָבוּ קֳדָמוֹהִי לְאַיְתָאָה עֲלֵיהוֹן עָקָא לָא אָעִיק לְהוֹן וּמַלְאַךְ שְׁלִיחַ מִן קֳדָמוֹהִי פְרֵיקִינוּן בְּרַחֲמָתֵהּ וּבִמְחָסֵהּ עֲלֵיהוֹן הָא שֵׁיזְבִינוּן וְנַטְלִינוּן וְסוֹבְרִינוּן כָּל יוֹמֵי עַלְמָא: 63:9 Whenever they sinned against Him, that He might have brought upon them distress, He did not distress them; but an angel was sent from Him, who in His mercy redeemed them; and in His compassion, behold, He delivered them; and He bare them, and carried them all the days of old. י וְאִינוּן סָרִיבוּ וְאַרְגִיזוּ עַל מֵימַר נְבִיֵי קוּדְשֵׁהּ וְאִתְהַפֵּךְ מֵימְרֵהּ לְהוֹן לִבְעֵיל דְבַב הוּא אַגִיחַ קְרָבָא בְּהוֹן: 63:10 But they rebelled against the word of His holy prophets, and blasphemed, and His WORD became their enemy, and He waged war against them. (TgJ) Exploring the Targum Jonathan’s rendition of Isaiah 63:6-10 unveils intensified divine judgment (וַאֲקַטֵל עַמְמַיָא בְּרוּגְזִי וַאֲדוֹשְׁשִׁינוֹן בְּחֵימְתִי וְאֶרְמֵי לַאֲרַע אַרְעִיתָא קְטִילֵי גִבָּרֵיהוֹן) “I trampled the nations in My wrath, crushed them in My fury, and cast down the slain of their mighty ones to the earth.” The verb וַאֲקַטֵל (And I killed) conveys a direct and active role in executing judgment in Isaiah 63:6. The word וַאֲדוֹשְׁשִׁינוֹן (And I crushed them) is derived from דוּשׁ (to thresh or trample) intensifies the imagery of complete subjugation. In addition, the words בְּרוּגְזִי (In My wrath) and גִבָּרֵיהוֹן (Their mighty ones) emphasizes the righteous anger driving the action and highlights that even the strongest are not exempt from judgment.
In Isaiah 63:7 we read, “The prophet said, ‘I will remember the goodness of the Lord, the praises of the Lord, according to all that the Lord has granted us, and the multitude of good things to the house of Israel, which He granted them according to His mercies and the abundance of His goodness.'” (אֲמַר נְבִיָא טִיבוּתָא דַייָ אֲנָא מַדְכַּר תּוּשְׁבַּחְתָּא דַייָ כְּעַל כָּל דְגַמְלָנָא יְיָ וְסַגִי טוּבֵהּ לְבֵית יִשְׂרָאֵל דְגַמְלִינוּן כְּרַחֲמוֹהִי וּכְסַגְיוּת טוּבֵהּ) The word ṭִיבוּתָא (Goodness or kindness) emphasizes the benevolent nature of God. תּוּשְׁבַּחְתָּא means “Praises” and reflects gratitude and acknowledgment of God’s deeds. The additional words סַגִי טוּבֵהּ (Abundant goodness) highlights the overflowing generosity of the God of Israel. These things encourage us to recognize the kindness we’ve received from God which inspires us to extend compassion to others, building communities rooted in mercy and mutual support.
In Isaiah 63:8 we receive an affirmation of identity and trust in the God of Israel. The text states, “For He said, ‘Surely they are My people, children who will not act falsely.’ And His Word was a savior to them.” (וַאֲמַר בְּרַם עַמִי אִינוּן בְּנַיָא דְלָא יְשַׁקְרוּן וַהֲוָה מֵימְרֵהּ לְהוֹן פָּרִיק) The words בְּנַיָא דְלָא יְשַׁקְרוּן (Children who will not lie) emphasizes integrity and trustworthiness. The Aramaic text reveals how the Memrah (מֵימְרֵהּ) is the agent of God’s salvation. The use of the word מֵימְרֵהּ introduces the concept of God’s Word as an active participant in salvation. This differs from the Hebrew text, which does not personify the Word in this way. This portrayal invites us to reflect on the power of our words and commitments. Upholding truth and integrity strengthens our relationships and aligns us with the mitzvot (commands) of God. Trusting in the enduring Word encourages us to remain faithful even amid challenges in our lives.
In Isaiah 63:9 we read, “In all their afflictions that they brought upon themselves before Him, He did not afflict them; but a messenger angel from before Him saved them. In His love and in His compassion, He redeemed them; He lifted them up and carried them all the days of old.” (בְּכָל עִדַן דְחָבוּ קֳדָמוֹהִי לְאַיְתָאָה עֲלֵיהוֹן עָקָא לָא אָעִיק לְהוֹן וּמַלְאַךְ שְׁלִיחַ מִן קֳדָמוֹהִי פְרֵיקִינוּן בְּרַחֲמָתֵהּ וּבִמְחָסֵהּ עֲלֵיהוֹן הָא שֵׁיזְבִינוּן וְנַטְלִינוּן וְסוֹבְרִינוּן כָּל יוֹמֵי עַלְמָא) The phrase “He did not afflict them in pain” suggests restraint and mercy. The messenger angel introduces an intermediary of divine aid. The idea of נַטְלִינוּן וְסוֹבְרִינוּן (He lifted them and supported them) conveys the nurturing care of God. This verse highlights God’s compassion even when the people caused their own suffering. The mention of the “messenger angel” underscores the means through which divine help is extended.
In Isaiah 63:10 we read, “But they rebelled and provoked the word of His holy prophets; and His Word was turned against them, and He became their enemy and fought against them.” (וְאִינוּן סָרִיבוּ וְאַרְגִיזוּ עַל מֵימַר נְבִיֵי קוּדְשֵׁהּ וְאִתְהַפֵּךְ מֵימְרֵהּ לְהוֹן לִבְעֵיל דְבַב הוּא אַגִיחַ קְרָבָא בְּהוֹן) Here we are told they rebelled which indicates deliberate defiance. This is emphasized in the phrase they provoked (אַרְגִיזוּ) causing displeasure to God by their actions. The phrase מֵימַר נְבִיֵי קוּדְשֵׁהּ (The word of His holy prophets) emphasizes the messages delivered through prophets and אִתְהַפֵּךְ מֵימְרֵהּ (His Word was turned) implies a reversal from protector to opponent. Here, the focus is on the people’s reaction to prophetic messages rather than solely against God’s Spirit as in the Hebrew text. This shift underscores the gravity of rejecting guidance (the Word of God) meant for their welfare. This serves as a warning to us today about the consequences of ignoring the wise counsel we receive from the Word of God. This verse encourages us to remain open to constructive guidance and to be mindful of how our actions can align with the commands of God which are for our benefit!
The themes presented in Isaiah 63:6-10 find parallels throughout the New Testament, weaving a tapestry of divine compassion, human rebellion, and mercy in the face of failure. These parallels bridge the ancient prophetic words with the teachings of Yeshua the Messiah, highlighting enduring truths that continue to inspire and challenge us.
One prominent theme is “Divine Compassion and Salvation.” In the Gospel of John, we read, “In the beginning was the Word Λόγος Logos), and the Word was with God… And the Word became flesh and dwelt among us” (John 1:1-2, 14). This personification of the Word aligns beautifully with the Aramaic concept of מֵימַרֵהּ illustrating God’s Word actively engaging with the world. Similarly, Hebrews 1:1-2 speaks of God communicating through the prophets and ultimately through the Son, underscoring the profound importance of heeding divine messages and recognizing the transformative power of God’s Word.
Yet, humanity’s response isn’t always receptive, leading us to the theme of “Rebellion and Grieving the Spirit.” Ephesians 4:30 warns, “And do not grieve the Holy Spirit of God…” This mirrors how the Tanakh cautions against provoking God’s Word, highlighting the consequences of resisting divine guidance. Acts 7:51 intensifies this message: “You stiff-necked people… You always resist the Holy Spirit.” This is also a stark reminder of the persistent rebellion that threads through human history, emphasizing our tendency to stray and the resulting distance it creates between us and the divine.
In the midst of rebellion, the theme of “Divine Mercy Despite Human Failure” emerges powerfully out of the Isaiah text. Similarly, Romans 5:8 offers a profound assurance, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” This encapsulates the essence of compassion and redemption, showing that even when we falter, divine love remains steadfast and unshakeable. It’s an invitation to embrace grace, recognizing that mercy is superior to judgment.
Being “Responsive to Divine Guidance” is another crucial takeaway. By remaining receptive to advice and correction from God’s Word, we open ourselves to growth and transformation, avoiding unnecessary hardship. The Targum Jonathan’s insights invite us to engage more deeply with these texts, prompting introspection about how we live out these timeless principles in our daily lives. Rather than merely acknowledging these themes, we’re called to “Apply Lessons Proactively.” This means actively incorporating love, truth, and humility into our daily actions, allowing these virtues to guide our decisions and interactions. It’s about moving beyond theory and letting these principles shape the way we live and relate to others. Note again that embracing these insights isn’t just an academic exercise; it’s embarking on a journey to enrich our lives and the world around us with compassion, integrity, and purposeful action. Doing these things is pleasing to God! By internalizing these truths, we’re not just studying ancient words from the book of Isaiah and the NT text, we are allowing them to breathe new life into our existence, fostering a world that reflects the love, mercy, and grace of God that is at the heart of these teachings.
Discuss the angel of his presence as related to Yeshua according to Hebrews 1…
Steinsaltz on Isaiah 63:9
בְּכָל צָרָתָם – לוֹ צָר, בזמן שהם סבלו הוא סבל אִתם, וּמַלְאַךְ פָּנָיו, מלאך הפנים שלו, העומד לפניו תמיד, הוֹשִׁיעָם. בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם, וַיְנַטְּלֵם, הרים אותם מלשקוע בצרה, וַיְנַשְּׂאֵם, הגביהם כָּל יְמֵי עוֹלָם. בזמנים הטובים ההם ה’ ליווה אותם, תמך בהם וסמך עליהם.
In all their troubles He was troubled. Whenever the Israelites were afflicted, He suffered together with them, and the angel of His presence, the angel that constantly stands before Him, saved them; in His love and in His compassion He redeemed them, and He took them up, raised them so that they would not be submerged in suffering, and raised them up all the days of old.
In his commentary on Isaiah 63:9, Rabbi Adin Steinsaltz delves into the profound connection between God and the Israelites during their times of suffering. He emphasizes that “in all their troubles He was troubled,” highlighting that God did not remain distant but suffered alongside His people. The phrase “the angel of His presence” (מַלְאַךְ פָּנָיו) refers to an angel who constantly stands before God, acting as a direct agent of salvation for the Israelites. This angel saves them out of love and compassion, lifting them from their afflictions and carrying them throughout “all the days of old.”
According to the NT, particularly the Book of Hebrews chapter 1, we find compelling parallels between the “angel of His presence” and Yeshua. Hebrews portrays Yeshua as the ultimate revelation of God to humanity. It begins by stating, “In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days He has spoken to us by His Son, whom He appointed heir of all things, and through whom also He made the universe.” (Hebrews 1:1-2) Here, Yeshua is presented not merely as a messenger but as the Son of God, through whom the world was created. This establishes His preeminence over all celestial beings, including angels. Hebrews further emphasizes saying, “The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word.” (Hebrews 1:3) This description resonates with the concept of the “angel of His presence” in Isaiah 63:9. Just as the angel stands continually before God, Yeshua is depicted as the exact imprint of God’s nature, embodying His presence and glory. The term “radiance” suggests that Yeshua reflects God’s essence in a way that is both intimate and profound. In addition, the book of Hebrews contrasts the roles of angels and the Son saying, “So he became as much superior to the angels as the name he has inherited is superior to theirs.” (Hebrews 1:4) While the “angel of His presence” is significant in delivering God’s people, the book of Hebrews asserts that Yeshua surpasses all angels in status and function. Angels are servants, but Yeshua is the Son, seated at the right hand of God, which is a position of authority and honor.
The connections between Steinsaltz’s commentary and Hebrews 1 unveil several key parallels. Both the “angel of His presence” and Yeshua serve as direct representations of God to His people, embodying and conveying God’s presence as intermediaries between the divine and human realms. The angel in Isaiah acts to save and redeem Israel out of compassion and love. Similarly, Yeshua’s role in the NT is central to the salvation of humanity; His life, death, and resurrection are acts of profound love and redemption. Steinsaltz highlights that God was afflicted whenever the Israelites were afflicted, paralleling the NT context of Yeshua, in taking on human flesh, experienced suffering to fully identify with humanity. Hebrews 2:17-18 states, “For this reason he had to be made like them, fully human in every way… Because he himself suffered when he was tempted, he is able to help those who are being tempted.”
While Isaiah speaks of an angel, Hebrews makes a clear distinction that Yeshua is greater than any angel, elevating His role from messenger to divine Son, who not only conveys God’s word but is Himself the Word made flesh (as echoed in John 1:14). The compassionate actions of the “angel of His presence” reflect the advocacy role that Yeshua plays. Hebrews 4:15 expresses this saying, “For we do not have a high priest who is unable to empathize with our weaknesses…”
In conclusion, Steinsaltz’s commentary on Isaiah 63:9 and Hebrews 1 reveals theological connections centered on the presence and activity of the divine amid human suffering. The “angel of His presence” serves as a precursor to the fuller revelation found in Yeshua according to NT theology. Both figures embody God’s compassion, act as agents of salvation, and bridge the gap between God and mankind. Hebrews accentuates this by elevating Yeshua above the angels, emphasizing that in Him, God’s presence is not merely reflected but fully realized. This profound connection invites believers to consider the depth of God’s engagement with humanity like what is being said in Isaiah 63. We are also engaged to understand the means by which He offers redemption and companionship in times of adversity. Reflecting on these parallels, is inspiring how the themes of shared suffering and divine presence are consistent throughout the Scriptures. The idea that the Lord God by His Divine Word not only observes but participates in human hardship offers a powerful comfort for us. It encourages us to seek a deeper relationship with God and His Messiah Yeshua. These things challenge us to live our lives for God’s glory, and to keep His Word very near and dear to our hearts and lives!
