Reading through these verses from Isaiah chapters 51-52, specifically here in the remaining verses from chapter 51, the people are questioning God “Will God, can God, really deliver us from our enemies” (Isaiah 51:9–16)? As we read onward, we learn that it is the enemies who will suffer (51:17–23), and in Isaiah 52:1-2 we learn, yes, God has delivered His people from their enemies! What these things remind us of is the power of God to deliver / save, and how God works in the background to protect us, sometimes in ways we will never know. An example I have of this is the following. Recently, while making a trip to Ohio, me, my wife, and my son were driving home, and we were sitting at the stoplight at the intersection of Rt 62 and Cairo. While we were sitting there waiting at the red light, I had noticed above, there was a power line that went across the highway, and it was colored bright red. So, I pointed this out to my wife, how the line was painted bright red only through the section across the highway. All of the other lines were black, and this line was higher than the lines that were holding up the stoplights at the intersection. I had thought this was odd since if there was something tall enough to take out the power line, it would take out the stop lights first. Meanwhile, the light had turned green, and we sat looking at the stoplight for a moment. All of a sudden, two trucks came blazing through the red light. They did not stop for the redlight. If we had not been looking at this seemingly dumb point I was making about the power line, we might have been severely injured or even killed. I immediately pointed out to my wife and son saying, “hey, look how the Lord God just saved us from death.” We were looking at and talking about something for the purpose of delaying our going through the light and possibly being killed. The point I want to make is how the Lord God works in the background, even with the seemingly simplest of things to protect His people. Other examples may be taken concerning driving from place to place, and we may be in such a hurry that we get angry when someone is driving too slowly. Do not get angry, it may be that this delay is meant to prevent an accident that may be ahead. I do believe that even though these events may seem coincidental, we can still give glory to God for His protection and honor Him in all the works of His hands in our lives! The Lord God of Israel is able to save and deliver us from any situation, even at the simplest level!
On the other hand, there may be a situation where an accident, or persecution may be within the will of God. Remember that all things are in His hand, and are for His purposes. Here the Isaiah text speaks of the Servant being humiliated and not speaking a word. In the ancient Near Eastern culture if someone submitted meekly to public humiliation he was admitting, at least tacitly, that he had done something to deserve the abuse. However, we read here in Isaiah that this Servant, after meekly submitting, then turns around and declares that, in fact, he had not done one thing wrong. In the NT text, there are several verses that describe how Yeshua remained silent in the face of accusations during His trial:
Matthew 27:12-14 (KJV): “And when he was accused of the chief priests and elders, he answered nothing. Then said Pilate unto him, Hearest thou not how many things they witness against thee? And he answered him to never a word; insomuch that the governor marvelled greatly.”
Mark 15:3-5 (KJV): “And the chief priests accused him of many things: but he answered nothing. And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. But Jesus yet answered nothing; so that Pilate marvelled.”
Luke 23:9 (KJV): “Then he questioned with him in many words; but he answered him nothing.”
These verses highlight Yeshua’s silence and restraint during His trial, which left Pilate and others amazed. Pilate was amazed because the assessment that submitting meekly to public humiliation in ancient Near Eastern culture was an admission of guilt. This idea is found in the honor-shame paradigm that was prevalent in these societies in the ancient Near East.
Scholarly Insights and Historical Records that Provide Evidence of this:
Honor-Shame Paradigm: In ancient Near Eastern societies, honor and shame were central to social dynamics. Public humiliation was a powerful tool for enforcing social norms and maintaining order. When someone submitted to public humiliation without resistance, it was often perceived as an acknowledgment of their wrongdoing. This is because honor was highly valued, and any action that brought shame was seen as a serious offense.
Victor H. Matthews’ Study: Victor H. Matthews, in his study on the honor-shame paradigm in ancient Israel, highlights that the desire for public esteem was the greatest good, and being ill-spoken of was the greatest evil. This cultural framework made public humiliation a significant form of social control.
Legal and Social Texts: Legal documents, treaties, and collections of laws from the ancient Near East often reflect the importance of maintaining honor and avoiding shame. For example, the Code of Hammurabi includes provisions that address public behavior and the consequences of actions that could bring shame to an individual or their family.
Cuneiform Writings: Evidence from cuneiform writings, such as letters and royal inscriptions, also supports the idea that public humiliation was a means of enforcing social norms. These texts often describe the consequences of dishonorable behavior and the importance of maintaining one’s reputation.
Archaeological Evidence: Archaeological findings, such as inscriptions and artifacts, provide additional context for understanding the role of honor and shame in ancient Near Eastern societies. These findings often depict scenes of public punishment and humiliation, reinforcing the idea that such actions were meant to serve as a deterrent to others.
In summary, the honor-shame paradigm in ancient Near Eastern culture made public humiliation a powerful tool for maintaining social order. Submitting to such humiliation was often seen as an admission of guilt, as it indicated a loss of honor and an acknowledgment of wrongdoing. However, we read here in Isaiah that this Servant, after meekly submitting, then turns around and declares that, in fact, he had not done one thing wrong. The point is that we all would be quick to declare our own innocence, but the Servant Messiah, He knows that ultimately the true judge is God in Heaven! The question of why God rescues some people and not others is a profound and often challenging one. The Scriptures provide some insights, though we are not given a complete answer. One point that the scriptures speak of is on God’s sovereignty. The Bible emphasizes that God is sovereign, and His ways are beyond our understanding according to Isaiah 55:8-9 saying, “For My thoughts are not your thoughts, Nor are your ways My ways,” declares the Lord. “For as the heavens are higher than the earth, So are My ways higher than your ways And My thoughts than your thoughts.” Another possibility is that of God’s purpose and plan. It may be that God’s decisions are part of a larger plan that we may not see just as Paul wrote in Romans 8:28 saying, “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.” Another point is that the Lord God functions or operates in this way for the purpose of eliciting faith and trust in Him. We are always being called to have faith and to trust in God’s wisdom and timing, just as Solomon wrote in Mishley / Proverbs 3:5-6 saying, “Trust in the Lord with all your heart And do not lean on your own understanding. In all your ways acknowledge Him, And He will make your paths straight.” There is also the mystery of suffering, where the Scriptures acknowledge the mystery of suffering and the fact that we may not always understand why some are rescued and others are not. For example, in Job 1:21 we read what Job says, “The Lord gave and the Lord has taken away. Blessed be the name of the Lord.” Ultimately, God’s word calls us to trust in Him, in His goodness and sovereignty, even in the midst of the perception of injustice to be occurring. It is because of these things that makes faith and faithfulness very challenging.
Masoretic Text (MSS) on Isaiah 51:7-12
Isaiah goes on saying the following according to Isaiah 51:7-8.
Isaiah 51:7 states, “Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. (שִׁמְעוּ אֵלַי יֹדְעֵי צֶדֶק עַם תּוֹרָתִי בְלִבָּם אַל-תִּירְאוּ חֶרְפַּת אֱנוֹשׁ וּמִגִּדֻּפֹתָם אַל-תֵּחָתּוּ)” Isaiah 51:8 “For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation. (כִּי כַבֶּגֶד יֹאכְלֵם עָשׁ וְכַצֶּמֶר יֹאכְלֵם סָס וְצִדְקָתִי לְעוֹלָם תִּהְיֶה וִישׁוּעָתִי לְדוֹר דּוֹרִים)”
References on Isaiah 51:7-8: Dt 6:6; Job 13:28; Ps 37:1–40; 102:23–28; 119:11, 39; Is 14:11; 25:8; 41:14; 50:7, 9; 51:1, 6; 54:4; 66:24; Je 31:33–40; Mt 5:11–12; 10:27–33; 24:26–36; Lk 6:22; 12:1–10; Ac 5:41; Heb 10:16; Jas 5:2; 2 Pe 3:8–13
Isaiah 51:7-8 is a powerful passage that encourages the faithful to courage and steadfastness in the face of adversity. There are several interesting features in the Hebrew text such as the opening words שִׁמְעוּ אֵלַי (Listen to Me), this phrase emphasizes the importance of paying attention to God’s message.
The verb שִׁמְעוּ is an imperative verb means “hear” or “listen” making this a command to listen or hear, indicating an urgent call to heed God’s words. The speaker is urging the audience to pay close attention to the message. Here he is saying שִׁמְעוּ אֵלַי (Listen to Me) from a sense of awe and respect, to take heed to what is being said. The one speaking is talking to those who are righteous saying יֹדְעֵי צֶדֶק (You who know righteousness). The term יֹדְעֵי means “those who know,” and צֶדֶק means “righteousness.” This addresses those who are familiar with and practice righteousness, highlighting their intimate knowledge of God’s ways according to the scriptures. In addition, Isaiah 51:7 continues saying, עַם תּוֹרָתִי בְלִבָּם (A people in whose heart is My law). Note the words תּוֹרָתִי refers to “My law” or “My teaching,” and בְלִבָּם means “in their heart.” This signifies an internalization of God’s law, not just an external adherence that is reminiscent of what Jeremiah will say later on in Jeremiah 31:31-34 on the new covenant that God will establish where His Torah is written upon our hearts. This implies that the knowledge and understanding of God’s teaching is deeply ingrained within us. The remainder of the verse states, אַל-תִּירְאוּ חֶרְפַּת אֱנוֹשׁ (Do not fear the reproach of man). So, here Isaiah is saying do not fear the reproach or disgrace that men may place upon you. This encourages believers to remain steadfast despite human scorn. In Isaiah 51:8 the text reads, כִּי כַבֶּגֶד יֹאכְלֵם עָשׁ (For the moth will eat them like a garment), this metaphor illustrates the temporary nature of human opposition compared to God’s eternal righteousness. There are in fact several metaphors in the Bible that illustrate the temporary nature of human opposition compared to God’s eternal righteousness.
Tehillim / Psalm 37:1-2 – “Do not fret because of evildoers, be not envious toward wrongdoers. For they will wither quickly like the grass and fade like the green herb.”
Isaiah 40:6-8 – “All flesh is grass, and all its loveliness is like the flower of the field. The grass withers, the flower fades, but the word of our God stands forever.”
James 1:10-11 – “But the rich should take pride in their humiliation—since they will pass away like a wildflower. For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich will fade away even while they go about their business.”
1 Peter 1:24-25 – “For, ‘All people are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord endures forever.'”
According to Tehilim / Psalm 37:1-2 the metaphor compares evildoers to grass and herbs that wither and fade quickly, emphasizing their temporary nature. Isaiah 40:6-8 also compares human life and its glory to grass and flowers that wither and fade, while God’s word is eternal. James 1:10-11 uses the metaphor of a wildflower that withers under the scorching sun to illustrate the fleeting nature of human wealth and status. And, 1 Peter 1:24-25 similarly contrasts the temporary nature of human life and glory with the enduring word of God. These comparisons help us understand the transient nature of human opposition and the enduring righteousness of God. They encourage us to focus on what is eternal and not be swayed by the temporary challenges in life.
There are a few NT parallels to the content of these verses from Isaiah. For example, Matthew 10:28 states, “Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell.” This verse parallels the idea of not fearing human reproach but trusting in God’s ultimate authority and justice. Paul writes in 2 Corinthians 4:16-18 saying, “Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.” Paul reflects on the contrast between the temporary nature of human suffering and the eternal nature of God’s righteousness and salvation. The author of Hebrews writes according to Hebrews 10:35-36 saying, “Therefore, do not throw away your confidence, which has a great reward. For you have need of endurance, so that when you have done the will of God, you may receive what was promised.” This encourages believers to remain confident and endure despite challenges, similar to the message in Isaiah 51:7-8. In 1 Peter 3:14 he says, “But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled.” This passage also emphasizes the importance of not fearing opposition and remaining steadfast in righteousness. Note that this is analogous to remaining faithful to the Lord God Almighty according to His word in the midst of opposition or troubles. Even if we find ourselves in habitual sin, we are to continue to persevere to repent, turn from the sin, and remain in God’s Word! The insights that we gain from the NT text helps us to deepen our understanding and application of Isaiah 51:7-8, encouraging us to trust in God’s eternal righteousness and not be swayed by temporary human opposition. We note that the promises of God and His Mercy and Grace are the only things that we have to hope for. The reason is as Paul says according to Romans 6-7, that this life is filled with sin and rebellion, and we who are God’s people long for the righteousness and holiness of the Lord God Almighty and of His Messiah Yeshua! These themes that are echoed in the New Testament passages similarly emphasize the importance of faith, endurance, and the rewards that await the faithful. The Hebrew text, as we have seen, contains several key points that underscore the importance of having a deep understanding of God’s word, of the righteousness of God, and to take courage believing in the promises of God!
Isaiah continues saying the following according to Isaiah 51:9-10.
Isaiah 51:9 states, “Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? (עוּרִי עוּרִי לִבְשִׁי-עֹז זְרוֹעַ יְהֹוָה עוּרִי כִּימֵי קֶדֶם דּוֹרוֹת עוֹלָמִים הֲלוֹא אַתְּ-הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין)” Isaiah 51:10 “Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over? (הֲלוֹא אַתְּ-הִיא הַמַּחֲרֶבֶת יָם מֵי תְּהוֹם רַבָּה הַשָּׂמָה מַעֲמַקֵּי-יָם דֶּרֶךְ לַעֲבֹר גְּאוּלִים)”
Isaiah 51:9-10 is a powerful passage that calls for God’s people to awaken and remember His mighty acts in the past. There are several interesting features in the Hebrew text that can influence interpretation, for example, we see the repeated words עוּרִי עוּרִי (Awake, awake). The repetition emphasizes urgency and a call to action. The verb עוּרִי (awake) is a plea to the Lord God to wake up and demonstrate the same strength that has been demonstrated in the past. We note in the NT text this same thing is called upon for God’s people. For example, Pul speaks of waking up from slumber in various places. In Ephesians 5:14 “Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” This verse calls believers to wake up from their spiritual slumber and rise from a state of spiritual death. Paul here is emphasizing the need for vigilance and action in the light of the Messiah of God and what He has done! Also, in Romans 13:11-12 we read Paul saying, “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light.” Here Paul also urges believers to recognize the urgency of the times and to wake up from spiritual lethargy. To not be slumberous, slacking, or slow to cast off sinful behaviors. Our calling as God’s people is to walk in the light of the Messiah of God. To walk in Christ is to turn from sin and walk in righteousness and holiness. These passages collectively emphasize the importance of spiritual awakening, vigilance, and repentance, calling believers to recognize the urgency of the times, to turn away from sin, and to seek God’s forgiveness and guidance. The Hebrew text continues with the phrase, לִבְשִׁי-עֹז זְרוֹעַ יְהֹוָה (Clothe yourself with strength, O arm of the LORD). The word לִבְשִׁי means “clothe yourself,” עֹז means “strength,” and זְרוֹעַ יְהֹוָה refers to the “arm of the LORD,” symbolizing God’s power and might. The verse continues saying, כִּימֵי קֶדֶם דּוֹרוֹת עוֹלָמִים (As in the days of old, the generations of long ago) where כִּימֵי קֶדֶם means “as in the days of old,” and דּוֹרוֹת עוֹלָמִים means “the generations of long ago.” This phrase recalls God’s past acts of deliverance. The illustration is emphasized in the phrase הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין (Was it not you who cut Rahab to pieces, who pierced the dragon?) Note that רַהַב is a poetic name for Egypt, and תַּנִּין means “dragon” or “sea monster.“ This imagery recalls God’s victory over Egypt during the Exodus. Isaiah 51:9 is a call for God to demonstrate His power and deliverance as He did in the past. The call to action is a statement of faith pleading with the Lord God to rise and act powerfully on behalf of His people. This reflects not just a sense of urgency and desperation, but of the faith of God’s people to seek divine intervention on their behalf. The reference to “the ancient days” and “generations of old” directs us to recognize that the Scriptures were given as a part of history to build our faith so that we can believe and not doubt the power of God to deliver us from any situation. It does not matter how physically powerful (Egypt) or spiritually powerful (the dragon), the God of Israel is the ultimate authority and power and we are His children! Again, these things encourage our faith and this accomplished through recalling the powerful and mighty deeds of the Lord. This encourages faith and trust in the Lord God that He is able and that He has us in His hands. These things again serve to remind us of God’s unchanging power and faithfulness.
Isaiah 51:10 states, הַמַּחֲרֶבֶת יָם מֵי תְּהוֹם רַבָּה (Was it not you who dried up the sea, the waters of the great deep?), specifically, the word הַמַּחֲרֶבֶת means “who dried up,” יָם means “sea,” and מֵי תְּהוֹם רַבָּה (the waters of the great deep) recalls the parting of the Red Sea. In the parting of the Red Sea and entire nation was saved from the Egyptian army. Isaiah says הַשָּׂמָה מַעֲמַקֵּי-יָם דֶּרֶךְ לַעֲבֹר גְּאוּלִים (Who made a road in the depths of the sea so that the redeemed might cross over) emphasizing how God made (הַשָּׂמָה) the depths (מַעֲמַקֵּי-יָם) and the road or path (דֶּרֶךְ) so that His people could safely travel through the sea. Notice how this is an action that God provided for the redeemed (גְּאוּלִים) which illustrates how those things come for those who are redeemed, who are already saved!
In the NT text, we find parallels from the sense of recalling the power and might of God, such as in Luke 1:51 “He has performed mighty deeds with his arm; he has scattered those who are proud in their inmost thoughts.” This verse parallels the idea of God’s powerful arm performing mighty deeds, similar to the imagery in Isaiah 51:9. In Hebrews 11:29 the author writes, “By faith the people passed through the Red Sea as on dry land; but when the Egyptians tried to do so, they were drowned.” Here the author of the book of Hebrews recalls the parting of the Red Sea, paralleling Isaiah 51:10’s reference to God drying up the sea for the redeemed to cross. In Revelation 12:9 we read, “The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him.” This passage speaks to the imagery of a dragon, similar to the “dragon” or “sea monster” in Isaiah 51:9, symbolizing God’s victory over the forces of evil. We note how the NT text provides insights and parallels which can deepen our understanding and application of Isaiah 51:9-10. Again, these things function to encourage us to trust in God’s mighty power and His ability to deliver us from any opposition.
Isaiah continues saying the following according to Isaiah 51:11-12.
Isaiah 51:11 states, “Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away. (וּפְדוּיֵי יְהֹוָה יְשׁוּבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִֹמְחַת עוֹלָם עַל-רֹאשָׁם שָֹשֹוֹן וְשִֹמְחָה יַשִּׂיגוּן נָסוּ יָגוֹן וַאֲנָחָה)” Isaiah 51:12 “I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; (אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם מִי-אַתְּ וַתִּירְאִי מֵאֱנוֹשׁ יָמוּת וּמִבֶּן-אָדָם חָצִיר יִנָּתֵן)”
References on Isaiah 51:11-12: Ex 14:9–14; 2 Ki 1:15; Ps 56:4; 109:28; 118:6; Is 2:22; 14:22–27; 15:6; 25:8; 30:19; 35:9–10; 40:1–8; 44:23; 48:20; 49:1–6; 51:3; 57:11; 60:19–20; 61:7; 65:14, 19; 66:13; Je 30:19; 31:11–13; 33:11; Zep 3:14; 1 Mac 2:62; 1 Esd 1:1–58; Mt 8:1–34; 10:28; 2 Co 1:1–7; Jas 1:10–11; 1 Pe 1:20–25; Re 7:17; 21:1, 4; 22:3
Isaiah 51:11-12 is a powerful passage that provides comfort and reassurance to God’s people. There are several interesting features in the Hebrew text such as the statement, וּפְדוּיֵי יְהֹוָה יְשׁוּבוּן (And the redeemed of the LORD will return). The word פְדוּיֵי means “redeemed,” referring to those whom God has saved, and יְשׁוּבוּן means “will return,” indicating a restoration or return to a place of blessing, the holy land and the holy city Jerusalem. This is emphasized in the statement, וּבָאוּ צִיּוֹן בְּרִנָּה (And come to Zion with singing), where צִיּוֹן (Zion) symbolizes Jerusalem and the people of God and בְּרִנָּה (with singing) indicates joy and celebration due to the powerful way in which God had delivered His people. Note how there is an eternal aspect to the joy, שִֹמְחַת עוֹלָם עַל-רֹאשָׁם (Everlasting joy upon their heads) where שִֹמְחַת עוֹלָם (Simchat Olam) means “everlasting joy,” and עַל-רֹאשָׁם (Al-Rosham) means “upon their heads,” symbolizing a crown of joy that endures forever. The NT text speaks of God giving His people a crown of joy. For example, in 1 Thessalonians 2:19 “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?” Paul highlights the joy and crown of rejoicing that believers will receive in the presence of the Messiah Yeshua. Also, Philippians 4:1 “Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.” Here Paul refers to the believers as his joy and crown, emphasizing the deep joy and reward found in their steadfastness in the Lord. This is again emphasized in the Isaiah text as Isaiah says, שָֹשֹוֹן וְשִֹמְחָה יַשִּׂיגוּן (They will obtain gladness and joy) where gladness (שָֹשֹוֹן) and joy (שִֹמְחָה) are the blessings from God to His people! In addition to this, we are told that “Sorrow and sighing will flee away” (נָסוּ יָגוֹן וַאֲנָחָה) signifying the end of suffering and the beginning of eternal joy. Our hope and trust is in the Lord, and this is emphasized again by Isaiah saying, אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם (I, even I, am He who comforts you). The repetition emphasizes God’s personal involvement in comforting us highlighting God’s role as the ultimate comforter. We are then are told again “Who are you that you fear mortal man” (מִי-אַתְּ וַתִּירְאִי מֵאֱנוֹשׁ יָמוּת) which again emphasizes the temporary nature of human threats, and the eternal nature and power of God! This is further emphasized as Isaiah goes on saying “And the son of man who is made like grass” (וּמִבֶּן-אָדָם חָצִיר יִנָּתֵן) with the grass again symbolizing the frailty and transience of human life where the God of Israel and His word are eternal (see Isaiah 40:8).
There are of course multiple NT parallels to these verses from Isaiah 51:11-12. For example, in Matthew 5:4 “Blessed are those who mourn, for they will be comforted.” This beatitude echoes the promise of comfort found in Isaiah 51:12. Paul wrote in 2 Corinthians 1:3-4 “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God.” This passage reflects God’s role as the comforter, similar to Isaiah 51:12. And Revelation 21:4 “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” Here at the end of time we are given a promise of joy and the end of sorrow similar to what we are reading here in Isaiah 51:11. These insights from the NT text again deepen our faith, understanding, and application of Isaiah 51:11-12, encouraging us to trust in God’s eternal joy and comfort, and not be swayed by the temporary nature of this world.
Rabbinic Commentary on Isaiah 51:7-12
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
Targum Jonathan son of Uziel Isaiah 51:7-12 51:7 Hearken unto my WORD, ye that know the truth, the people in whose heart is the instruction of my law; be ye not afraid of the reproaches of the sons of men, neither be terrified on account of their grandeur. 51:8 For they vanish like a garment, which the moth eateth, and like wool, which rottenness seizeth; but my righteousness shall be for ever, and my salvation from generation to generation. 51:9 Reveal thyself, reveal thyself, put on the strength of might from the Lord; reveal thyself as in the days of old, in the generations which were at the beginning: was it not for thy sake, O congregation of Israel, that I broke the mighty, that I destroyed Pharaoh and his host, who were strong as a dragon? 51:10 Was it not for thy sake, O congregation of Israel, that I dried up the sea, the water of the great deep, I made the depth of the sea a way for the ransomed to pass over? 51:11 Thus the redeemed of the Lord shall be gathered together out of their captivity, and come to Zion with singing; and everlasting joy shall be theirs, which shall not cease: and a cloud of glory shall shadow over their heads; they shall find joy and gladness, and there shall be an end of sorrow and sighing for the house of Israel. 51:12 I, even I, am He that comforteth you: of whom are ye afraid? of a mortal man? or of a son of man, who is counted like grass? (TgJ)
Isaiah states the following according to the TgJ on Isaiah 51:7-8 saying, ז קַבִּילוּ לְמֵימְרִי יָדְעֵי קוּשְׁטָא עַמָא דְאוּלְפַן אוֹרַיְתִי בְּלִבְּהוֹן לָא תִדְחֲלוּן מֵחִיסוּדֵי בְנֵי אֱנָשָׁא וּמֵאִתְרַבְרְבוּתְהוֹן לָא תִתַבְרוּן: 51:7 Hearken unto my WORD, ye that know the truth, the people in whose heart is the instruction of my law; be ye not afraid of the reproaches of the sons of men, neither be terrified on account of their grandeur. ח אֲרֵי בִלְבוּשָׁא דְאָכִיל לֵהּ עָשָׁא וּכְעִמְרָא דְאָחֵיד בֵהּ רוּקְבָא וְזָכוּתִי לַעֲלַם תְהֵי וּפוּרְקָנִי לְדָר דָרִין: 51:8 For they vanish like a garment, which the moth eateth, and like wool, which rottenness seizeth; but my righteousness shall be forever, and my salvation from generation to generation. (TgJ) The Aramaic text in Targum Jonathan differs from the Hebrew text in some aspects, which may affect the interpretation and application of these scriptures to our lives. Here are some key differences and their potential implications. In verse 7, the Hebrew word צֶדֶק (in Hebrew) is translated as קוּשְׁטָא (in Aramaic). The Hebrew word means “righteous” and the Aramaic word means ” truth / righteousness.” This emphasizes the importance of truth in the context of the verse, urging the reader not to fear or be dismayed by falsehood. In verse 8, the Hebrew word כַבֶּגֶד is translated as בִלְבוּשָׁא in Aramaic. The Hebrew word means “clothing” or “garment,” while the Aramaic word means “clothing” or “dress.” This change may emphasize the idea of wearing righteousness as a garment, highlighting the importance of righteous living. This is consistent with the Scriptures that speak of the importance of righteous living, because it is pleasing to God, reflects His character, puts our faith into action, transforms us through the Messiah, causes us to pursue holiness, and is what God desires for our lives, to live and walk according to His Word and walking in the footsteps of the Messiah.
In the NT text there are parallels to the content of these Aramaic verses that resonate with the teachings of Yeshua and the apostles. For example, Yeshua encouraged his followers not to fear (Matthew 10:28, 10:31) and to seek first the kingdom of God and His righteousness (Matthew 6:33). Additionally, the concept of wearing righteousness as a garment is echoed in the metaphor of putting on Christ according to Paul in Galatians 3:27, andalso while putting on the armor of God (Ephesians 6:14).
Isaiah goes on saying the following according to the TgJ on Isaiah 51:9-10, ט אִתְגְלָא לִבְשִׁי תְקוֹף גְבוּרָא מִן קֳדָם יְיָ אִתְגְלָא כְּיוֹמֵי קֳדָם דָרַיָא דְמִלְקָדָמִין הֲלָא בְדִילָךְ כְּנִשְׁתָּא דְיִשְׂרָאֵל תְּבָרֵית גִבָרַיָא שֵׁיצֵיתִי פַּרְעֹה וּמַשִׁרְיָתֵהּ דַהֲווּ תַּקִיפִין כְּתַנִינָא: 51:9 Reveal thyself, reveal thyself, put on the strength of might from the Lord; reveal thyself as in the days of old, in the generations which were at the beginning: was it not for thy sake, O congregation of Israel, that I broke the mighty, that I destroyed Pharaoh and his host, who were strong as a dragon? י הֲלָא בְדִילָךְ כְּנִשְׁתָּא דְיִשְׂרָאֵל אַחְרְבֵית יַמָא מֵי תְהוֹם רַבָּה שַׁוֵיתִי עוּמְקֵי יַמָא אוֹרַח לְמֵיגָז מְשֵׁיזְבַיָא: 51:10 Was it not for thy sake, O congregation of Israel, that I dried up the sea, the water of the great deep, I made the depth of the sea a way for the ransomed to pass over? (TgJ) The Aramaic text in Targum Jonathan differs from the Hebrew text in some aspects, here are some key differences and their potential implications. In verse 9, the Hebrew phrase עוּרִי עוּרִי לִבְשִׁי-עֹז is translated as אִתְגְלָא לִבְשִׁי תְקוֹף גְבוּרָא מִן קֳדָם יְיָ in Aramaic. The Hebrew phrase means “Awake, awake, put on strength,” while the Aramaic phrase means “Reveal yourself, put on strength from before the Lord.” This change can emphasize the importance of revealing oneself and seeking strength from the Lord. In verse 10, the Hebrew phrase הֲלוֹא זוּ הִכִּיתוֹתַי יָם, the Hebrew phrase means “Is this not the one who dried up the sea,” while the Aramaic phrase means “Is it not you who, according to the testimony of Israel, broke the strength of Pharaoh and his host, which were strong as the Taninim?” This change can emphasize the Lord’s power over the forces of nature and His ability to overcome the enemies of Israel. Trusting in the God of Israel is crucial when it comes to believing in His ability to overcome our enemies. The Scriptures frequently describe God as a refuge and protector for those who trust in Him. For example, Tehillim / Psalm 46:1 says, “God is our refuge and strength, a very present help in trouble.” Trusting in the Lord God means having confidence in His power to deliver us from our enemies. Note how Hebrews 13:6 interprets these things saying, “So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.” There are also numerous promises that God will fight for His people and deliver us from our enemies. For instance, Devarim / Deuteronomy 20:4 states, “For the Lord your God is he that goeth with you, to fight for you against your enemies, to save you.” Another example can be taken from 2 Chronicles 20:17 where the Lord God tells His people, “Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the Lord with you.” These scriptures and many more highlight the importance of trusting in God and believing in His ability to overcome our enemies. It’s a recurring theme throughout God’s Word that the Lord God is faithful and powerful, and He will protect and deliver those who put their trust in Him.
In the NT text, the content of these Aramaic verses resonates with the theme of divine power and salvation. For example, Yeshua demonstrated his power over nature by calming the storm (Mark 4:35-41) and miraculously providing for the needs of his followers (Matthew 14:13-21). Additionally, the concept of divine strength and salvation is echoed in the teachings of the apostles, such as Paul’s encouragement to be strong in the Lord and in the power of His might (Ephesians 6:10). Notice how the power of God is manifest in His Messiah, these things are consistent with what we read in the Scriptures, and the Midrash Tanchuma Buber draws out this important observation.
Midrash Tanchuma Buber, Vaera 7:1 ד”א מי הוא זה מלך הכבוד. מי הוא זה המלך שחילק כבוד ליראיו, ה’ צבאות וגו’, כיצד מלך בשר ודם אין יושבין על כסאו, והקב”ה הושיב שלמה על כסאו, שנאמר וישב שלמה על כסא ה’ (דה”א כט כג), מלך בשר ודם אין רוכבין על סוסו, והקב”ה הרכיב לאליהו על סוסו, ומהו סוסו של הקב”ה סופה וסערה, שנא’ ה’ בסופה ובשערה דרכו וגו’ (נחום א ג), מלך בשר ודם אין משתמשין בשרביטו, ומשה נשתמש בשרביטו של הקב”ה, שנאמר ויקח משה את מטה האלהים בידו (שמות ד כ), מלך בשר ודם אין לובשין עטרה שלו, והקב”ה נתן עטרות למלך המשיח, שנאמר תשית לראשו עטרת פז (תהלים כא ד). מלך בשר ודם אין לובשין לבושו, וישראל לבשו לבושו של הקב”ה עוז, שנאמר עורי עורי לבשי עז זרוע ה’ (ישעיה נא ט), ונתנו לישראל שנאמר ה’ עוז לעמו יתן (תהלים כט יא), מלך בשר ודם, אין קוראין בשמו כמו קיסר אגוסתוס, בסילואוס, ואם קרא אדם אחד באחד מהם אין לו חיים, תדע לך שאדם קרוא לחבירו אוגסטה פלוני, אבל הקב”ה אמר למשה הרי עשיתי אותך כמותי לפרעה אלהים, שנאמר ראה נתתיך אלהים לפרעה (שמות ז א), הוי מי הוא זה מלך הכבוד, שחלק מכבודו ליראיו. Another interpretation (of Ps. 24:8 & 10): WHO IS THIS KING OF GLORY? Who is he? This is the king who distributes glory to those who fear him (according to vs. 10, cont.): THE LORD OF HOSTS, <HE IS THE KING OF GLORY>. In what way? In the case of a king of flesh and blood, no one sits on his throne; yet the Holy One had Solomon sit on his throne. It is so stated (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD. In the case of a king of flesh and blood, no one rides upon his horse; yet the Holy One had Elijah ride on his horse. Now what is the horse of the Holy One? Whirlwind and storm, as stated (in Nahum 1:3): THE LORD IS IN THE WHIRLWIND, AND THE STORM IS HIS ROAD. In the case of a king of flesh and blood, no one uses his scepter; yet Moses used the scepter of the Holy One. It is so stated (in Exod. 4:20): AND MOSES TOOK THE ROD OF GOD IN HIS HAND. In the case of a king of flesh and blood, no one puts on his crown; yet the Holy One has given crowns to the Messianic King. It is so stated (in Ps. 21:4): YOU HAVE SET ON HIS HEAD A CROWN OF FINE GOLD. In the case of a king of flesh and blood, no one puts on his robes; yet Israel has put on the Holy One’s robes, <i.e.,> strength. It is so stated (in Is. 51:9): AWAKE, AWAKE, PUT ON STRENGTH, O ARM OF THE LORD; and he has given it to Israel, as stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE. In the case of a king of flesh and blood, no one calls <anyone else> by his title, as <for example> Caesar, Augustus, <or> King; and, if a certain person calls anyone by one of them, he will not live. Do you yourself know a person who calls his friend Augusta so-and-so? But the Holy One said to Moses: See, I have made you like me to Pharaoh. I am called God; and in that name I created the world, as stated (in Gen. 1:1): IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. And here I have made you like me, a god to Pharaoh. Thus it is stated (in Exod. 7:1) SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Ergo (in Ps. 24:8 & 10): WHO IS THIS KING OF GLORY? The one who distributes glory to those who fear him.
In Midrash Tanchuma Buber, Vaera 7:1, the Midrash speaks of how God’s power is made known through His anointed ones. For example, unlike earthly kings, whose thrones are exclusive, God allowed Solomon to sit on His throne, signifying divine authority and honor (1 Chronicles 29:23). We are told that earthly kings’ horses are not ridden by others, but God allowed Elijah to ride His “horse,” which is described as a whirlwind and storm (Nahum 1:3). While earthly kings’ scepters are not used by others, Moses used God’s scepter, symbolizing divine power and leadership (Shemot / Exodus 4:20). Note also how earthly kings’ crowns are exclusive, but God gave crowns to the Messianic King, as well as to His holy ones, indicating divine favor and kingship (Tehillim / Psalm 21:4, 2 Timothy 4:8, James 1:12, Revelation 2:10, 3:11). Earthly kings’ robes are not worn by others, but Israel is described as wearing God’s “robes” of strength, symbolizing divine empowerment (Isaiah 51:9, Tehillim / Psalm 29:11). We also note how earthly kings’ titles are exclusive, but God made Moses “like God” to Pharaoh, signifying divine representation and authority (Shemot / Exodus 7:1). These examples illustrate how God shares His glory and power with His anointed ones, demonstrating His unique relationship with them and His ability to elevate them to positions of divine authority and honor. Note how there are parallels to this in the NT text from the sense that God has shared His glory with Yeshua the Messiah. We are told that Yeshua was given authority and kingship reflecting God’s glory (see Matthew 28:18). In John 14:6 we are told that Yeshua is the mediator between God and man being the way to the Father. In the resurrection, we are told that Yeshua is exalted and sitting at the right hand of the Father in heaven. (Philippians 2:9-10) Also, Yeshua was given an eternal kingdom and an eternal reign (Revelation 11:15) which again demonstrates how God shared His glory with Yeshua as the Messiah. This president is established in those who went before him as we read in David, Solomon, Elijah, and Moshe, etc.
Isaiah continues saying the following according to the TgJ on Isaiah 51:11-12, יא וּפְרִיקַיָא דַייָ יִתְכַּנְשׁוּן מִבֵּינֵי גַלְוַתְהוֹן וְיַעֲלוּן לְצִיוֹן בְּתוּשְׁבַּחְתָּא וְחֶדְוַת עֲלָם תְּהֵי לְהוֹן דְלָא פָסְקָה וַעֲנַן יְקַר יְהֵי מַטֵיל עַל רֵישֵׁיהוֹן בִּיעַ וְחֶדְוָה יִשְׁכְּחוּן וְיֵסוּף מִנְהוֹן מִבֵּית יִשְׂרָאֵל דָווֹנָא וְתֵינַחְתָּא: 51:11 Thus the redeemed of the Lord shall be gathered together out of their captivity, and come to Zion with singing; and everlasting joy shall be theirs, which shall not cease: and a cloud of glory shall shadow over their heads; they shall find joy and gladness, and there shall be an end of sorrow and sighing for the house of Israel. יב אֲנָא אֲנָא הוּא מְנַחֶמְכוֹן מִמַן אַתּוּן דַחֲלִין מֵאֱנָשָׁא דְמָאֵית וּמִבַּר אֱנָשָׁא דִי כְעִסְבָּא חֲשִׁיב:51:12 I, even I, am He that comforteth you: of whom are ye afraid? of a mortal man? or of a son of man, who is counted like grass? (TgJ) The Aramaic text in Targum Jonathan differs from the Hebrew text in some respects, here are some key differences and their potential implications. In verse 11, the Hebrew phrase וּפְדוּיֵי יְהֹוָה יְשׁוּבוּן (And the redeemed of the Lord shall return) is translated as וּפְרִיקַיָא דַייָ יִתְכַּנְשׁוּן מִבֵּינֵי גַלְוַתְהוֹן (And the redeemed of the Lord shall be gathered from among their captivities). This change can emphasize the idea of gathering the redeemed from various places, even from captivity. In verse 12, the Hebrew phrase אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם (I, even I, am He who comforts you) is translated as אֲנָא אֲנָא הוּא מְנַחֶמְכוֹן (I, yes, I am the one who comforts you). The text says essentially the same thing emphasizing the Lord’s personal involvement in comforting His people. The Lord God comforts His people by assuring us of His constant presence, which brings comfort. Tehillim / Psalm 23:4 states, “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.” In 2 Corinthians 1:3-4 we read, “Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.” According to Revelation 21:4 there will be eternal comfort by God, the text states, “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” These verses highlight how God is intimately involved in comforting His people through His presence, promises, compassion, healing, and the assurance of eternal comfort.
In the NT text, the content of these Aramaic verses resonates with the theme of divine comfort and redemption. For example, Yeshua promised to send the Holy Spirit as a Comforter (John 14:16, 26) and affirmed that those who believe in Him will be saved (John 3:16). Additionally, the concept of divine comfort and redemption is echoed in the teachings of the apostles, such as Paul’s encouragement to be comforted by the love and fellowship of the believers (2 Corinthians 1:3-7). We note how the phrase “the redeemed of the Lord shall return” is found in several places in the Bible, notably in Isaiah 51:11 which states, “Therefore the redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away.” In this context, the redeemed are returning to Zion, which is often used to refer to Jerusalem or the holy city. Zion symbolizes the place of God’s presence, His dwelling place, and the center of worship for His people. The return to Zion signifies a return to a place of spiritual restoration, joy, and communion with God. This return is marked by the redeemed returning with singing, and everlasting joy will be upon their heads. They will obtain gladness and joy, and sorrow and mourning will flee away. This imagery reflects a profound sense of restoration, peace, and divine comfort for God’s people. In the NT text several of these things are found in the Messiah Yeshua. For example, the Return to Zion. Yeshua is seen as the one who brings spiritual restoration and joy to God’s people. In Luke 4:18-19, Yeshua reads from Isaiah and applies it to Himself: “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord.” Yeshua is said to also provide comfort and healing, fulfilling the promises of God. Matthew 11:28-30 says, “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.” Yeshua also promises eternal joy and peace to His followers. John 14:27 states, “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.” Believers in Yeshua are promised a crown of life, symbolizing eternal life and victory. James 1:12 says, “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.” We also note how Yeshua was given divine authority and kingship, reflecting God’s glory. In Matthew 28:18 Yeshua says, “All power is given unto me in heaven and in earth.” These references show how Jesus fulfills the promises and attributes of the Messiah, bringing comfort, healing, joy, peace, and eternal life to God’s people. These are the promises that we have in the Messiah of God!
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