Introduction to Isaiah 54:1-5
As we continue on into Isaiah chapters 54 and 55, we note how the narrative follows the servant songs, after the announcement of the work of the Servant Messiah to suffer and die for the sins of the people, the text continues with the announcement of salvation and call to participate in the victory that God has given in His Messiah! Isaiah 54:1-5 is a passage that speaks to the restoration and expansion of God’s people. It uses the metaphor of a barren woman who will have many children, symbolizing the growth and renewal of Israel. This passage is understood as a continuation of the themes found in Isaiah 49:19-21, where Israel is assured of a great increase in numbers and is encouraged to rejoice. The rejoicing is due to the barren woman who has a child and bursts forth with song and joy (Isaiah 54:1). This verse emphasizes that God’s restoration will bring about a great increase and blessing. The narrative continues speaking of God enlarging the place for their gent (Isaiah 54:2-3) who again speaks to the blessing that comes to those who trust and move forward in faith. The compassion of God and recognizing His involvement in our lives does not bring shame but great joy in proclaiming the wonders of God (Isaiah 54:4-5).
We note the similarities between Isaiah 49:1-13 and Isaiah 54:1–10 and the NT themes that parallel these things. In particular, the Servant’s Mission, Isaiah 49:6 states:
Isaiah 49:6
49:6 He says, “It is too small a thing that You should be My Servant To raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations So that My salvation may reach to the end of the earth.” (NASB, וַיֹּ֗אמֶר נָקֵ֨ל מִֽהְיוֹתְךָ֥ לִי֙ עֶ֔בֶד לְהָקִים֙ אֶת־שִׁבְטֵ֣י יַעֲקֹ֔ב וּנְצִירֵי יִשְׂרָאֵ֖ל לְהָשִׁ֑יב וּנְתַתִּ֙יךָ֙ לְא֣וֹר גּוֹיִ֔ם לִֽהְי֥וֹת יְשׁוּעָתִ֖י עַד־קְצֵ֥ה הָאָֽרֶץ׃)
Luke 2:30–32
2:30 For my eyes have seen Your salvation, 2:31 Which You have prepared in the presence of all peoples, 2:32 A LIGHT OF REVELATION TO THE GENTILES, And the glory of Your people Israel.” (NASB, 30 ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου,* 31 ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν, 32 φῶς εἰς ἀποκάλυψιν °ἐθνῶν* καὶ δόξαν λαοῦ σου Ἰσραήλ.*)
Acts 13:47
13:47 “For so the Lord has commanded us, ‘I HAVE PLACED YOU AS A LIGHT FOR THE GENTILES, THAT YOU MAY BRING SALVATION TO THE END OF THE EARTH.’ ” (NASB, 47 οὕτως γὰρ ⸀ἐντέταλται ἡμῖν ὁ κύριος· τέθεικά σε εἰς φῶς ἐθνῶν* τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.*)
In Isaiah 49:8 Isaiah says, “In the time of my favor I will answer you, and in the day of salvation I will help you; I will keep you and will make you to be a covenant for the people, to restore the land and to reassign its desolate inheritances.” This speaks to the time of restoration, and Paul uses this verse to write to the Corinthians saying according to 2 Corinthians 6:2 “For he says, ‘In the time of my favor I heard you, and in the day of salvation I helped you.’ I tell you, now is the time of God’s favor, now is the day of salvation.” Paul writes that now is the time of salvation because the message of Yeshua has come to the ears of those who have not heard. This provides opportunity for salvation through faith believing in the message and the work of the Messiah according to Isaiah 53:1-12.
Isaiah 54:1-5 speaks to the joy and rejoicing of the barren woman, and Paul uses this speaking to the Galatians about faith.
Galatians 4:25–28
4:25 Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 4:26 But the Jerusalem above is free; she is our mother. 4:27 For it is written, “REJOICE, BARREN WOMAN WHO DOES NOT BEAR; BREAK FORTH AND SHOUT, YOU WHO ARE NOT IN LABOR; FOR MORE NUMEROUS ARE THE CHILDREN OF THE DESOLATE THAN OF THE ONE WHO HAS A HUSBAND.” 4:28 And you brethren, like Isaac, are children of promise. (NASB, 25 τὸ ⸂δὲ Ἁγὰρ Σινᾶ⸃ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ· ⸄συστοιχεῖ δὲ⸄ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς. 26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν μήτηρ ⸆ ἡμῶν·* 27 γέγραπται γάρ· εὐφράνθητι,* στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. 28 ⸀Ὑμεῖς δέ,* ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ⸁ἐστέ.*)
These things speak to the gentile inclusion, how they will not be made ashamed but proud to be a part of the family of God. These parallels highlight the themes of restoration, joy, and God’s unfailing love in Isaiah and how these things are for both Jew and non-Jew. In summary, Isaiah 49 and Isaiah 54:1-10 share the themes of joy, comfort, compassion, and restoration. Isaiah 49:13 specifically responds to the salvation accomplished by the servant in Isaiah 49:1-12, celebrating the fulfillment of God’s promises and the restoration of His people.
Masoretic Text on Isaiah 54:1-5
Isaiah goes on saying the following according to Isaiah 54:1-3.
ספר ישעיה פרק נד
א רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא-חָלָה כִּי-רַבִּים בְּנֵי-שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהֹוָה: ב הַרְחִיבִי | מְקוֹם אָהֳלֵךְ וִירִיעוֹת מִשְׁכְּנוֹתַיִךְ יַטּוּ אַל-תַּחְשֹכִי הַאֲרִיכִי מֵיתָרַיִךְ וִיתֵדֹתַיִךְ חַזֵּקִי: ג כִּי-יָמִין וּשְֹמֹאול תִּפְרֹצִי וְזַרְעֵךְ גּוֹיִם יִירָשׁ וְעָרִים נְשַׁמּוֹת יוֹשִׁיבוּ:
Isaiah 54:1 states, “Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the LORD. (רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא-חָלָה כִּי-רַבִּים בְּנֵי-שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהֹוָה)” Isaiah 54:2 “Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes; (הַרְחִיבִי | מְקוֹם אָהֳלֵךְ וִירִיעוֹת מִשְׁכְּנוֹתַיִךְ יַטּוּ אַל-תַּחְשֹכִי הַאֲרִיכִי מֵיתָרַיִךְ וִיתֵדֹתַיִךְ חַזֵּקִי)” Isaiah 54:3 “For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited. (כִּי-יָמִין וּשְֹמֹאול תִּפְרֹצִי וְזַרְעֵךְ גּוֹיִם יִירָשׁ וְעָרִים נְשַׁמּוֹת יוֹשִׁיבוּ)”
Cross References for Isaiah 54:1-3: Ge 13:14; 21:6; 26:22; 28:14; 30:1; Ex 35:18; 39:40; 1 Sa 2:5; Job 12:23; Ps 98:4; Is 10:30; 11:14; 14:1–2, 7; 22:23; 26:15; 33:20; 43:5–6; 48:1–2, 19; 49:19–20, 22–23; 55:5; 58:1; 60:3–11; 61:9; 62:1–5; 66:7; Eze 16:8–19, 46; Zep 3:14; Ga 4:1–31
We note the opening verse in Isaiah 54:1 begins with an imperative, and contains three imperatives, רָנִּי (call loudly), פִּצְחִי (be cheerful, happy), and וְצַהֲלִי (rejoice, cry out). The imperative functions as a command, so here God is commanding His people to rejoice, be cheerful, and cry out in joyfulness.
In Isaiah 54:1, רָנִּי עֲקָרָה “sing oh barren one” is a metaphorical representation of Jerusalem. The city is described as barren because it had been desolate and without inhabitants due to the Babylonian exile. The promise in this verse is that Jerusalem will be restored and will have more children (inhabitants) than ever before, symbolizing a future of prosperity and growth. It is an imperative form, calling for an immediate action. This is the hope of God’s restoration for His people. The verse goes on saying כִּי-רַבִּים בְּנֵי-שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהֹוָה (for more are the children of the desolate than the children of the married woman, saith the LORD.) The conjunction כִּי provides us with the connection to the previous half of the verse, and provides a reason for the command to rejoice. Note that it is difficult to know who it is that is being referred to as the married woman with many children. It might be that this is referring to Jerusalem in her former state? Or maybe Israel in her former state? This contrasts with the one who has no child. Note the parallel to Abraham and Sarah, how Sarah was barren and then she had Isaac, and how through Isaac she has many children. This concept illustrates how the Lord God is always working to draw us back to His truth, and to His holy and righteous ways, and the joy that is found in living for Him and serving Him. Note how these scriptures speak to God preserving His people.
This is the reason that Isaiah 54:2 continues saying, הַרְחִיבִי מְקוֹם אָהֳלֵךְ (Enlarge the place of your tent) as it is the Lord God of Israel who does these things through His blessing because of our faith in Him and in His Messiah. Note the parallels to this concept of God preserving and keeping His those who seek Him!
God Preserving and Keeping His People
- Tehillim / Psalm 66:8-9: “Praise our God, O peoples, let the sound of his praise be heard; he has preserved our lives and kept our feet from slipping.”
- Tehillim / Psalm 41:2: “The LORD protects and preserves them—they are counted among the blessed in the land—he does not give them over to the desire of their foes.”
- Tehillim / Psalm 121:7-8: “The LORD will keep you from all harm—he will watch over your life; the LORD will watch over your coming and going both now and forevermore.”
- Isaiah 41:10: “So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.”
- Philippians 1:6: “Being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.”
These verses highlight God’s faithfulness in preserving and protecting those who believe in and walk in His ways. These verses are consistent with what Isaiah is saying that speak to the hope that we have in the Lord which offers assurance and comfort, reminding us of God’s constant presence and care. This is the reason Isaiah says, כִּי-יָמִין וּשְֹמֹאול תִּפְרֹצִי (For you will spread out to the right and to the left) and וְזַרְעֵךְ גּוֹיִם יִירָשׁ וְעָרִים נְשַׁמּוֹת יוֹשִׁיבוּ (and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited). It may appear as if the gentiles have the upper hand, but the earth was made for the righteous, and so God’s ultimate plan is for hope and restoration. The Scriptures encourage us to trust in God’s promises even in times of desolation or barrenness. The call to enlarge the tent and strengthen the stakes signifies preparing for growth and expansion both spiritually and in our faith communities.
In the NT text, the Apostle Paul references Isaiah 54:1 in Galatians 4:27 to illustrate the contrast between the old covenant and the new covenant. He uses the metaphor of the barren woman to represent the Gentiles who were once desolate but now have many children through faith in the Messiah.
Galatians 4:25–31
4:25 Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 4:26 But the Jerusalem above is free; she is our mother. 4:27 For it is written, “REJOICE, BARREN WOMAN WHO DOES NOT BEAR; BREAK FORTH AND SHOUT, YOU WHO ARE NOT IN LABOR; FOR MORE NUMEROUS ARE THE CHILDREN OF THE DESOLATE THAN OF THE ONE WHO HAS A HUSBAND.” 4:28 And you brethren, like Isaac, are children of promise. 4:29 But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also. 4:30 But what does the Scripture say? “CAST OUT THE BONDWOMAN AND HER SON, FOR THE SON OF THE BONDWOMAN SHALL NOT BE AN HEIR WITH THE SON OF THE FREE WOMAN.” 4:31 So then, brethren, we are not children of a bondwoman, but of the free woman. (NASB, 25 τὸ ⸂δὲ Ἁγὰρ Σινᾶ⸃ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ· ⸄συστοιχεῖ δὲ⸄ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς. 26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν μήτηρ ⸆ ἡμῶν·* 27 γέγραπται γάρ· εὐφράνθητι,* στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. 28 ⸀Ὑμεῖς δέ,* ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ⸁ἐστέ.* 29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκεν τὸν κατὰ πνεῦμα,* οὕτως καὶ νῦν. 30 ἀλλὰ τί λέγει ἡ γραφή;* ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς· οὐ γὰρ μὴ ⸀κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ ⸂τῆς ἐλευθέρας⸃. 31 ⸀διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.)
Note how Paul draws out gentile inclusion from the life of Abraham and Sarah. This was God’s plan from the beginning, to offer salvation to all who would believe and place their faith in His Messiah! This highlights the inclusivity of God’s promise and the expansion of His blessings to all nations in Yeshua the Messiah. In addition to Galatians, Paul also quotes Isaiah 54:1 in Romans 9:22-23, applying the promise of rejoicing and expansion to the spiritual growth and transformation of believers. Revelation 12:1-2 also has a description of a woman clothed with the sun which bears similarities to the imagery of a barren woman rejoicing in Isaiah 54:1. This symbolizes the victorious and blessed state of the people of God.These parallels in the NT text demonstrate the enduring significance and application of Isaiah 54:1-3 in the lives of believers, as the promises and themes found in these verses are fulfilled in various ways throughout the Scriptures. The point is that if we do not study the Tanakh, how can we get a true appreciation of the truth that is found in the promises of God?
Isaiah continues saying the following according to Isaiah 54:4-5.
ספר ישעיה פרק נד
ד אַל-תִּירְאִי כִּי-לֹא תֵבוֹשִׁי וְאַל-תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי-עוֹד: ה כִּי בֹעֲלַיִךְ עֹשַֹיִךְ יְהֹוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְֹרָאֵל אֱלֹהֵי כָל-הָאָרֶץ יִקָּרֵא:
Isaiah 54:4 states, “Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. (אַל-תִּירְאִי כִּי-לֹא תֵבוֹשִׁי וְאַל-תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי-עוֹד)” Isaiah 54:5 “For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. (כִּי בֹעֲלַיִךְ עֹשַֹיִךְ יְהֹוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְֹרָאֵל אֱלֹהֵי כָל-הָאָרֶץ יִקָּרֵא)”
Cross References for Isaiah 54:4-5: Ge 30:23; Ps 25:7; 45:11; 95:6; 119:39; 149:2; So 3:11; Is 1:4; 4:1; 6:3; 11:9; 12:4; 25:8; 28:16; 29:22; 41:10–11, 14; 43:14; 45:17; 47:8; 48:1–2, 17; 49:7; 51:7, 13; 54:8; 55:5; 60:9; 62:1–5; 65:16; Je 2:2; 3:14, 25; 22:21; 30:10; 31:19, 32; 51:5; Eze 16:8–19; Ho 2:7, 16, 19; Joe 2:21; Zec 14:9; Lk 1:32; Ro 3:29; Ga 4:1–31; Re 19:7
The verses you provided are from Isaiah 54:4-5 in the Hebrew Bible. There are several interesting features of the Hebrew for example, the phrase אַל-תִּירְאִי (fear not) is a negation (אַל) of the verb ירא (yara), meaning “to fear.” This word encourages the people not to fear, providing reassurance and comfort in the midst of challenges and uncertainties. Note that the verse continues saying כִּי-לֹא תֵבוֹשִׁי (For you will not be ashamed) using the conjunction כִּי which connects this to the previous words, providing a reason, that the reason for not fearing is due to our not being ashamed. The verse continues וְאַל-תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי-עוֹד (neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.) The verb תִּכָּלְמִי (be humiliated, be disgraced) is connected to כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי (For you will forget the shame of your youth). We note how in our youth we do dumb things because we have a lack of experience, we are impulsive, and there is peer pressure that can affect our actions and choices. When we are young we often lack the experience to make well informed decisions which lead to mistakes and regret. The point that Isaiah is making here is that though we have made mistakes in the past, we serve a loving and caring God who seeks for our good. This is the hope that we have in the Lord. The phrase וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי-עוֹד (And the reproach of your widowhood you will remember no more) mentioned in Isaiah 54:4 refers to the period when Jerusalem was desolate and its people were in captivity, due to her sins. This period of desolation and exile was a result of the sins and unfaithfulness of the people. The imagery of widowhood symbolizes the loss and abandonment experienced by Jerusalem when God’s presence was withdrawn, and the city was left in ruins. We note how this parallels what Paul wrote about sinning and grieving the Holy Spirit of God according to Ephesians 4:30. In this context Paul is urging believers to live in such a way that is pleasing to God. Note that I have heard preachers and people on many occasions state that we cannot please God in our lives, we only please God by faith in Yeshua. We note that Paul does not discount the idea of God’s pleasure in our faith in His Messiah. But this does not eliminate the need to bear the testimonies of God through a fruitful life of faithfulness. Notice how the reproach or disgrace associated with widowhood here in Isaiah highlights the consequences of the people’s lack of faith and disobedience. Paul clearly makes his case citing these verses and calls God’s people to live in a way that is pleasing to God, avoiding behaviors that would cause sorrow or distress to the Holy Spirit. Notice how studying Isaiah draws us back to these truths. Today’s modern theologies would somehow separate our faithfulness from faith, and speak of faithfulness as an unnecessary component of the daily life of a believer.
Note what the entire verse states according to Isaiah 54:5 כִּי בֹעֲלַיִךְ עֹשַֹיִךְ יְהֹוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְֹרָאֵל אֱלֹהֵי כָל-הָאָרֶץ יִקָּרֵא (For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called). This verse speaks to our being married to God our Father in heaven, and how He has redeemed us in His Messiah Yeshua. If this is true אֱלֹהֵי כָל-הָאָרֶץ (God of all the earth) then there is no other place we can turn. We can turn to no other simply because there is no other! The declaration that God is our husband and Maker highlights the intimate and covenantal relationship we have with Him. Note again what is being spoken of here according to Isaiah 54:1-5. The childless woman in the ancient world was a terrible shame (see 1 Samuel 2:3-5 and Luke 1:25). A childless woman is a description of failure, someone who had apparently committed some sin that was so great to be then judged unworthy of bearing a child. Because of this, the remainder of her life will be filled with the agony of humiliation (see Bereshit / Genesis 16:4 and 1 Samuel 1:6). If we consider these things in relation to sin, we note the significance of our sins before God! In the historical context, Israel had been humiliated by the apparent sinfulness and unfaithfulness of the people which led to her exile and shame. The love of God is so great that He would bring His Messiah and remove her sin through suffering and forgiveness!
It is because of these truths that we find these verses in Isaiah being used as proof texts in the NT narratives. For example, Paul writes in 2 Corinthians 11:2 saying, “For I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him.” This verse parallels the imagery of God as the husband and us as His bride similar to what Isaiah states according to Isaiah 54:5. In Revelation 21:2 we read what John wrote saying, “I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband.” This verse also echoes the theme of Jerusalem being restored and adorned as a bride. Note how Paul uses these concepts according to Ephesians 5:25-27 saying, “Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.” This passage reflects the relationship between the Messiah and the people of God, which is very similar to the relationship described in Isaiah 54:5. These truths are even more impactful having been said following what we read according to Isaiah 52:8-15 and Isaiah 53:1-12. These parallels highlight the continuity of God’s promises and the fulfillment of His covenant through Yeshua the Messiah. In addition to these things, Peter writes according to 1 Peter 3:13-14 encouraging believers not to be afraid or ashamed of the gospel, as they will be blessed when they suffer for Christ. This passage reflects the idea of not being afraid or ashamed, as mentioned in Isaiah 54:4. Paul writes to the Romans saying according to Romans 8:15, that believers are called children of God, and the Spirit of adoption bears witness with their spirit that they are children of God. This concept is similar to the idea of being redeemed and called by God’s name in Isaiah 54:5. Paul also wrote in 1 Thessalonians 5:5 that God has not destined us for wrath, but for obtaining salvation through our Lord and savior Yeshua the Messiah. This idea of not being destined for wrath and being saved through the Servant Messiah echoes the promise of redemption and protection found in Isaiah 54:5. These parallels in the NT also demonstrate the enduring relevance and application of Isaiah 54:4-5 in the lives of believers, as the promises and themes found in these verses are fulfilled in various ways throughout the Scriptures in God’s Servant King Messiah Yeshua!
Rabbinic Commentary on Isaiah 54:1-5
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 נד:א-ה
א שַׁבַּחִי יְרוּשְׁלֶם דַהֲוַת כְּאִתָּא עֲקָרָה דְלָא יְלֵידַת בּוּעִי תוּשְׁבַּחְתָּא וְדוּצִי דַהֲוָת כְּאִתָּא דְלָא עֲדִיאַת אֲרֵי סַגִיאִין יְהוֹן בְּנֵי יְרוּשְׁלֶם צְדִיתָא מִבְּנֵי כְרַכָּא יְתִיבְתָּא אֲמַר יְיָ: ב אַפְתִּי אֲתַר בֵּית מֵישְׁרָךְ וּמִקִרְוֵי אַרְעִיךְ יָתְבֵי לָא תִמְנְעִין אַסְגָא עַם מַשִׁרְיָתִיךְ וְשִׁלְטוֹנָיִךְ תַּקִיפִי: ג אֲרֵי לְדָרוֹמָא וּלְצִפּוּנָא תִּתְקְפִין וּבְנָךְ עַמְמִין יֵירְתוּן וְקִרְוִין דְצַדְיָן יֵיתְבוּן: ד לָא תִדְחֲלִין אֲרֵי לָא תִבְהֲתִין וְלָא תִתְכַּנְעִין אֲרֵי לָא תִתְכַּלְמִין אֲרֵי בַהֲתַת עוּלֵמוּתִיךְ תִּתְנְשִׁין וְחִיסוּדֵי אַרְמְלוּתִיךְ לָא תִדְכְּרִין עוֹד: ה אֲרֵי מָרִיךְ דְעַבְדִיךְ יְיָ צְבָאוֹת שְׁמֵהּ וּפָרְקִיךְ קַדִישָׁא דְיִשְׂרָאֵל אֱלָהּ כָּל אַרְעָא יִתְקְרֵי:
Targum Jonathan son of Uziel Isaiah 54:1-5
54:1 Sing, O Jerusalem, who was like a barren woman that beareth not; rejoice with praise and be glad, who was like a woman that conceiveth not: for more shall be the children of Jerusalem that was laid desolate, than of the inhabited city, saith the Lord. 54:2 Enlarge the place of the house of thy dwelling, and from the cities of the land do not keep back the inhabitants; multiply the people of the camp, and increase the number of thy governors. 54:3 For thou shalt spread abroad to the south and to the north, and thy children shall inherit the nations, and make the desolate cities to be inhabited. 54:4 Fear not, for thou shalt not be ashamed; neither be thou confounded, for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproaches of thy widowhood any more. 54:5 For thy husband, who is thy Maker, the Lord of hosts is His name, and thy Redeemer is the Holy One of Israel; the God of the whole earth shall He be called. (TgJ)
| ספר ישעיה פרק נד א רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא-חָלָה כִּי-רַבִּים בְּנֵי-שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהֹוָה: ב הַרְחִיבִי | מְקוֹם אָהֳלֵךְ וִירִיעוֹת מִשְׁכְּנוֹתַיִךְ יַטּוּ אַל-תַּחְשֹכִי הַאֲרִיכִי מֵיתָרַיִךְ וִיתֵדֹתַיִךְ חַזֵּקִי: ג כִּי-יָמִין וּשְֹמֹאול תִּפְרֹצִי וְזַרְעֵךְ גּוֹיִם יִירָשׁ וְעָרִים נְשַׁמּוֹת יוֹשִׁיבוּ: | לוגוס א שַבְחִי יְרוּשלַם דַהֲוָת כְאִתָא עַקרָא דְלָא יַלדַת בוּעִי תֻשבְחָא וְדוּצִי דַהְוָת כְאִיתָא דְלָא עַדִיאַת אְרֵי סַגִיאִין יְהֹון בְנֵי יְרוּשלַם צָדִיתָא מִבְנֵי רֹומֵי יָתֵיבתָא אְמַר יוי׃ ב אַפתַא אְתַר בֵית מִשרַך וְקִרוֵי אַרעִיך יַתִיבִי לָא תִמנְעִין אַסגַא עַם מַשרְיָתִיך וְשִלטֹונַך תַקִיפִי׃ ג אְרֵי לְדָרֹומָא וּלצִפוּנָא תִתַקפִין וּבנַך עַמְמִין יֵירְתוּן וְקִרוִין דְצָדיָן יִיַתבוּן׃ | ספריה א שַׁבַּחִי יְרוּשְׁלֶם דַהֲוַת כְּאִתָּא עֲקָרָה דְלָא יְלֵידַת בּוּעִי תוּשְׁבַּחְתָּא וְדוּצִי דַהֲוָת כְּאִתָּא דְלָא עֲדִיאַת אֲרֵי סַגִיאִין יְהוֹן בְּנֵי יְרוּשְׁלֶם צְדִיתָא מִבְּנֵי כְרַכָּא יְתִיבְתָּא אֲמַר יְיָ: ב אַפְתִּי אֲתַר בֵּית מֵישְׁרָךְ וּמִקִרְוֵי אַרְעִיךְ יָתְבֵי לָא תִמְנְעִין אַסְגָא עַם מַשִׁרְיָתִיךְ וְשִׁלְטוֹנָיִךְ תַּקִיפִי: ג אֲרֵי לְדָרוֹמָא וּלְצִפּוּנָא תִּתְקְפִין וּבְנָךְ עַמְמִין יֵירְתוּן וְקִרְוִין דְצַדְיָן יֵיתְבוּן: |
Isaiah opens according to the TgJ on Isaiah 54:1-3 saying, א שַׁבַּחִי יְרוּשְׁלֶם דַהֲוַת כְּאִתָּא עֲקָרָה דְלָא יְלֵידַת בּוּעִי תוּשְׁבַּחְתָּא וְדוּצִי דַהֲוָת כְּאִתָּא דְלָא עֲדִיאַת אֲרֵי סַגִיאִין יְהוֹן בְּנֵי יְרוּשְׁלֶם צְדִיתָא מִבְּנֵי כְרַכָּא יְתִיבְתָּא אֲמַר יְיָ: 54:1 Sing, O Jerusalem, who was like a barren woman that beareth not; rejoice with praise and be glad, who was like a woman that conceiveth not: for more shall be the children of Jerusalem that was laid desolate, than of the inhabited city, saith the Lord. ב אַפְתִּי אֲתַר בֵּית מֵישְׁרָךְ וּמִקִרְוֵי אַרְעִיךְ יָתְבֵי לָא תִמְנְעִין אַסְגָא עַם מַשִׁרְיָתִיךְ וְשִׁלְטוֹנָיִךְ תַּקִיפִי: 54:2 Enlarge the place of the house of thy dwelling, and from the cities of the land do not keep back the inhabitants; multiply the people of the camp, and increase the number of thy governors. ג אֲרֵי לְדָרוֹמָא וּלְצִפּוּנָא תִּתְקְפִין וּבְנָךְ עַמְמִין יֵירְתוּן וְקִרְוִין דְצַדְיָן יֵיתְבוּן: 54:3 For thou shalt spread abroad to the south and to the north, and thy children shall inherit the nations, and make the desolate cities to be inhabited. (TgJ) There are some differences while comparing the Hebrew with the Aramaic Targum on Isaiah 54:1-3. The differences can be highlighted in the following way:
Differences in Interpretation on Isaiah 54:1-3
- Jerusalem as a Barren Woman:
- Aramaic (Targum Jonathan): שַׁבַּחִי יְרוּשְׁלֶם דַהֲוַת כְּאִתָּא עֲקָרָה – “Praise Jerusalem, who was like a barren woman.”
- Hebrew Bible: רָנִּ֥י עֲקָרָ֖ה לֹ֣א יָלָ֑דָה – “Sing, O barren one, who did not bear.”
The Targum emphasizes Jerusalem’s transformation from barrenness to fruitfulness, highlighting the city’s restoration and future prosperity. The Hebrew text focuses on the joy and hope for the barren woman, symbolizing Israel’s future growth. Jerusalem holds a special place in the scriptures, often depicted as a city deeply loved by God. For example, in Tehillim / Psalm 87:2-3 we read, “The Lord loves the gates of Zion more than all the other dwellings of Jacob. Glorious things are said of you, city of God.” This verse highlights God’s special affection for Jerusalem, emphasizing its unique status among the cities of Israel. In Zechariah 12:9 we read, “And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.” God’s protective love for Jerusalem is evident, as He promises to defend the city against its enemies. According to Matthew 23:37 Yeshua says, “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.” Yeshua expresses His deep love and longing for Jerusalem, despite its rejection of the prophets, highlighting His desire to protect and nurture the city. In Revelation 21:2 John wrote, “I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband.” The New Jerusalem is depicted as a bride, symbolizing purity, beauty, and a special relationship with God, reflecting His love and care for the city. These scriptures collectively demonstrate how Jerusalem is a city cherished by God, with a unique role in His divine plan. The consistent theme of God’s love for Jerusalem underscores its significance throughout biblical history.
- Expansion and Strength:
- Aramaic: אַפְתִּי אֲתַר בֵּית מֵישְׁרָךְ – “Enlarge the place of your tent.”
- Hebrew Bible: הַרְחִ֥יבִי מְק֣וֹם אָהֳלֵ֑ךְ – “Enlarge the place of your tent.”
Both texts state, “enlarge the place of your tent,” just as the Hebrew text does, the Targum adds a sense of divine command and assurance of God’s support, emphasizing the strength and stability of the future community.
- Inheritance of Nations:
- Aramaic: וּבְנָךְ עַמְמִין יֵירְתוּן – “Your children will inherit the nations.”
- Hebrew Bible: וְזַרְעֵךְ גּוֹיִם יִירָשׁ – “Your descendants will possess nations.”
The Targum emphasizes the active role of Jerusalem’s progeny (children) in inheriting and which is considered analogous to possessing the nations. This suggests an authoritative position as being given possession of the nations, it could also suggest that Israel will lead the nations in the righteous ways of God, which is a Torah based concept.
The NT parallels to the content of these verses from the Aramaic Targum is consistent with the themes and message presented in ISaiah 54:1-3. For example, we read Paul writing in Galatians 4:26-27: “But the Jerusalem that is above is free, and she is our mother. For it is written, ‘Rejoice, O barren one who does not bear; Break forth and shout, you who do not travail; For more are the children of the desolate than the children of the married one.'” This suggests that the expansion or enlargement of the tent is a reference to gentile inclusion. John also states according to Revelation 21:2: “Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.” The imagery of the New Jerusalem as a bride adorned for her husband parallels the restoration and beautification of Jerusalem in Isaiah 54. These NT passages echo the Targum’s emphasis on joy, abundance, and transformation. The themes of hope, joy, and spiritual renewal in Isaiah 54:1-3, as interpreted in the Targum Jonathan resonate with the NT interpretation of these things which offers hope, encouragement, and a vision of divine blessing to all who would believe in the Messiah of God!
The rabbis also interpret these things in the following way according to Kol HaTor 2.36.
Kol HaTor 2:36
לו) הרחיבי מקום אהלך וכו׳ (ישעי׳ כ״ד) – מצות הרחבת הגבולים הוא בתפקידו של משיב״י כדבר ה׳ אל יונה הנביא שהוא היה במעליתא דמשיח בן יוסף, להשיב גבול ישראל (מלכים ב י״ד:כ״ה). וכן מן המיצר למרחביה שתפקידו הרחבת הגבולים במלחמתו נגד עמלק שהוא המחריב כפי המדרש: האויב תמו חרבות לנצח על הפסוק: מלחמה לה׳ בעמלק מרחיב נגד מחריב.
(Isa. 54:2) “expand the site of your tent, ” etc. — The commandment to expand the borders is the mission of Mashiach ben Yosef as God had told the prophet Jonah, who was on the level of Mashiach ben Yosef, to restore the border of Israel (II Kings 14:25). Likewise the verse: “in distress…in expansiveness, ” means that it was his mission to expand the boundaries in the war against Amalek, who was the destroyer, according to the Midrash. “The enemy, the destructions are gone forever” which is related to the verse: “God wages war against Amalek.” The verb “expands” is used in opposition to the verb “destroys” [the order of the letters and are in reverse order in the two words].
Here, the commentary Kol HaTor 2.36 speaks to the role of the Messiah in relation to expanding one’s tents. Kol HaTor 2.36 emphasizes the mission of Mashiach ben Yosef (Messiah son of Joseph) in expanding the borders of Israel. This mission is seen as a divine command, as illustrated in the following the Restoration of Israel’s Borders. The example provided is of the prophet Jonah whom the rabbis say was on the level of Mashiach ben Yosef, to restore the border of Israel. (see 2 Kings 14:25) The Messiah’s role includes the physical and spiritual restoration of Israel’s borders, symbolizing the nation’s return to its former glory and divine favor. Another example given is in relation to the War Against Amalek. The Messiah’s mission involves combating forces that seek to destroy Israel, with Amalek representing such adversaries. The expansion of borders signifies victory over these destructive forces. We note the NT solution was of the Mashiach leading these destructive nations in the ways of God turning their hearts from hatred and destruction to peace, joy, and mutual love towards one another. This is how the NT explains the mission of Mashiach to expand the boundaries against those who are the enemy of God’s people. In addition, there is a divine opposition to destruction in and through the Messiah of God, as the Messiah’s role is to ensure the permanence of Israel’s borders and the eradication of its enemies, aligning with the divine promise of protection and expansion. An example may be taken from the Lord’s prayer according to Matthew 6:10 which states “Thy kingdom come. Thy will be done on earth, as it is in heaven.” This petition for God’s kingdom to come and His will to be done on earth mirrors the expansion of divine influence and borders, which aligns with the Messiah’s mission. We also note that these things are consistent with the first century expectation according to Acts 1:6-7, “So when they had come together, they asked him, ‘Lord, will you at this time restore the kingdom to Israel?’ He said to them, ‘It is not for you to know times or seasons that the Father has fixed by his own authority.’” Note the disciples’ question about the restoration of Israel’s kingdom. This reflects the expectation of the Messiah’s role in expanding and restoring Israel’s borders according to Isaiah 54. These passages emphasize the Messianic role of Yeshua in restoring the kingdom and ruling over Israel, which, according to the commentary, is linked to the expansion of borders. The NT concept of Yeshua as the Messiah is the one who brings salvation and restores the kingdom of Israel reflects the broader themes of redemption, restoration, and expansion found in Isaiah 54:2 and interpreted within the context of Mashiach ben Yosef’s mission. Again, these parallels highlight the continuity between the prophecies found in the Tanakh and their fulfillment in the NT, emphasizing the Messiah’s role in expanding borders and restoring Israel.
| ספר ישעיה פרק נד ד אַל-תִּירְאִי כִּי-לֹא תֵבוֹשִׁי וְאַל-תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי-עוֹד: ה כִּי בֹעֲלַיִךְ עֹשַֹיִךְ יְהֹוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְֹרָאֵל אֱלֹהֵי כָל-הָאָרֶץ יִקָּרֵא: | לוגוס ד לָא תִדחַלִין אְרֵי לָא תִבַהתִין וְלָא תִתכַנעִין אְרֵי לָא תִתכַלמַן אְרֵי בַהתַת עֹולֵימוּתִיך תִתנְשַן וְחִסוּדֵי אַרמְלוּתִיך לָא תִדכְרִין עֹוד׃ ה אְרֵי מָרִיך דְעָבְדִיך יוי ”צְבָאֹות“ שְמֵיה וּפָרְקִיך קַדִישָא דְיִשׂרָאֵל אְלָה כָל אַרעָא יִתקְרֵי׃ | ספריה ד לָא תִדְחֲלִין אֲרֵי לָא תִבְהֲתִין וְלָא תִתְכַּנְעִין אֲרֵי לָא תִתְכַּלְמִין אֲרֵי בַהֲתַת עוּלֵמוּתִיךְ תִּתְנְשִׁין וְחִיסוּדֵי אַרְמְלוּתִיךְ לָא תִדְכְּרִין עוֹד: ה אֲרֵי מָרִיךְ דְעַבְדִיךְ יְיָ צְבָאוֹת שְׁמֵהּ וּפָרְקִיךְ קַדִישָׁא דְיִשְׂרָאֵל אֱלָהּ כָּל אַרְעָא יִתְקְרֵי: |
Isaiah continues according to the TgJ on Isaiah 54:4-5 saying, ד לָא תִדְחֲלִין אֲרֵי לָא תִבְהֲתִין וְלָא תִתְכַּנְעִין אֲרֵי לָא תִתְכַּלְמִין אֲרֵי בַהֲתַת עוּלֵמוּתִיךְ תִּתְנְשִׁין וְחִיסוּדֵי אַרְמְלוּתִיךְ לָא תִדְכְּרִין עוֹד: 54:4 Fear not, for thou shalt not be ashamed; neither be thou confounded, for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproaches of thy widowhood any more. ה אֲרֵי מָרִיךְ דְעַבְדִיךְ יְיָ צְבָאוֹת שְׁמֵהּ וּפָרְקִיךְ קַדִישָׁא דְיִשְׂרָאֵל אֱלָהּ כָּל אַרְעָא יִתְקְרֵי:54:5 For thy husband, who is thy Maker, the Lord of hosts is His name, and thy Redeemer is the Holy One of Israel; the God of the whole earth shall He be called. (TgJ) There are some differences between the TgJ and the Hebrew rendition of Isaiah 54:4-5. The differences may be organized in the following way: There are some differences while comparing the Hebrew with the Aramaic Targum in Isaiah 54:4-5. The differences can be highlighted in the following way:
Differences in Interpretation on Isaiah 54:4-5
- Fear and Shame:
- Aramaic (Targum Jonathan): לָא תִדְחֲלִין אֲרֵי לָא תִבְהֲתִין וְלָא תִתְכַּנְעִין אֲרֵי לָא תִתְכַּלְמִין – “Do not fear, for you will not be ashamed; do not be confounded, for you will not be humiliated.”
- Hebrew Bible: אַל־תִּֽירְאִי כִּי־לֹ֣א תֵבֹ֔ושִׁי וְאַל־תִּכָּלְמִ֖י כִּ֣י לֹ֣א תַחְפִּ֑ירִי – “Do not fear, for you will not be ashamed; do not be humiliated, for you will not be disgraced.”
Both texts emphasize the removal of fear and shame. The Targum adds a sense of divine assurance and protection, highlighting God’s active role in removing disgrace from His people.
- Forgetting Past Shame:
- Aramaic: בַהֲתַת עוּלֵמוּתִיךְ תִּתְנְשִׁין וְחִיסוּדֵי אַרְמְלוּתִיךְ לָא תִדְכְּרִין עוֹד – “You will forget the shame of your youth and will not remember the reproach of your widowhood anymore.”
- Hebrew Bible: כִּ֣י בֹ֤שֶׁת עֲלוּמַ֙יִךְ֙ תִּשְׁכָּ֔חִי וְחֶרְפַּ֥ת אַלְמְנוּתַ֖יִךְ לֹ֥א תִזְכְּרִי־עֽוֹד – “For you will forget the shame of your youth and will not remember the reproach of your widowhood anymore.”
The Aramaic text reiterates the Hebrew rendition conveying the idea of forgetting past shame of widowhood and the mistakes made when we were young. The Targum emphasizes the complete and permanent nature of this forgetting, suggesting a total transformation and renewal.
- God as Redeemer and Husband:
- Aramaic: אֲרֵי מָרִיךְ דְעַבְדִיךְ יְיָ צְבָאוֹת שְׁמֵהּ וּפָרְקִיךְ קַדִישָׁא דְיִשְׂרָאֵל אֱלָהּ כָּל אַרְעָא יִתְקְרֵי – “For your Maker is your husband, the Lord of hosts is His name, and your Redeemer, the Holy One of Israel, is called the God of all the earth.”
- Hebrew Bible: כִּ֤י בֹעֲלַ֙יִךְ֙ עֹשַׂ֔יִךְ יְהוָ֥ה צְבָא֖וֹת שְׁמ֑וֹ וְגֹאֲלֵךְ֙ קְד֣וֹשׁ יִשְׂרָאֵ֔ל אֱלֹהֵ֥י כָל־הָאָ֖רֶץ יִקָּרֵֽא – “For your Maker is your husband, the Lord of hosts is His name, and your Redeemer, the Holy One of Israel, is called the God of all the earth.”
Again, the Amamaic translation reiterates the Hebrew rendition of Isaiah 54:5. Therefore, both texts affirm God’s role as the husband and redeemer. The Targum emphasizes the universal sovereignty of God, highlighting His authority over all the earth.
There are parallels to the content of these verses in the NT text. For example, Paul wrote according to Philippians 4:6-7: “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.” This speaks to being resilient in faith to continue on because we know that God is with us, and His peace is with us. Peter also wrote in 1 Peter 5:7: “Throw all your anxiety on Him, because He cares for you.” These verses reflect the theme of not being afraid, as emphasized in the Targum Jonathan. They encourage believers to trust in God and find peace and protection in Him, aligning with the broader themes of resilience and divine support found in Isaiah 54:4-5, as interpreted in the Targum Jonathan. We also find in the NT text the concept of God being our husband, and Paul speaks to this according to Ephesians 5:25-27 “Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.” This passage parallels the idea of God as the husband who redeems and purifies His people, similar to the imagery in Isaiah 54:5. Paul also speaks of the removal of shame, as he said according to Romans 10:11 “As Scripture says, ‘Anyone who believes in him will never be put to shame.’” This verse echoes the promise in Isaiah 54:4 that those who trust in God will not be put to shame, emphasizing the removal of disgrace through faith. Peter says the same thing in 1 Peter 2:6 “For in Scripture it says: ‘See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.’” This passage reinforces the assurance of not being put to shame, aligning with the promise in Isaiah 54:4. These parallels highlight the significance of these concepts and how they continue to be relevant in the NT text and even today. This is because we still need the Lord God Almighty’s help, we still need the Messiah of God’s help, we need divine assurance in our lives, redemption, and the removal of shame.
These concepts are also spoken of according to Midrash Shemot Rabbah Parashat 15, Part 31 in the following way.
Shemot Rabbah 15:31
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, מָשָׁל לְמֶלֶךְ שֶׁקִּדֵּשׁ אִשָּׁה וְכָתַב לָהּ מַתָּנוֹת מוּעָטוֹת, כֵּיוָן שֶׁבָּא לְלָקְחָהּ, כָּתַב לָהּ מַתָּנוֹת רַבּוֹת כְּבַעַל. כָּךְ הָעוֹלָם הַזֶּה אֵרוּסִין הָיוּ, שֶׁנֶּאֱמַר (הושע ב, כא): וְאֵרַשְׁתִּיךְ לִי לְעוֹלָם, וְלֹא מָסַר לָהֶם אֶלָּא הַלְּבָנָה בִּלְבָד, שֶׁנֶּאֱמַר: הַחֹדֶשׁ הַזֶּה לָכֶם, אֲבָל לִימוֹת הַמָּשִׁיחַ יִהְיוּ נִשֹּׂוּאִין, שֶׁנֶּאֱמַר (ישעיה נד, ה): כִּי בֹעֲלַיִךְ עֹשַׂיִךְ, בְּאוֹתָהּ שָׁעָה מוֹסֵר לָהֶן אֶת הַכֹּל, שֶׁנֶּאֱמַר (דניאל יב, ג): וְהַמַּשְׂכִּילִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד.
Another interpretation: “This month shall be for you” – this is analogous to a king who betrothed a woman and wrote her [a marriage contract endowing her] minimally. When [the time] came to marry her, he wrote her [a contract endowing her with] numerous gifts, as a husband. So, this world is betrothal, as it is stated: “I will betroth you to Me forever” (Hosea 2:21), and He gave them only the moon, as it is stated: “This month shall be for you.” However, in the days of the Messiah, it will be marriage, as it is stated: “For your Husband is your Maker” (Isaiah 54:5). At that time, He will give them everything, as it is stated: “The wise will shine like the brightness of the sky; and those who lead the many to righteousness like the stars forever and ever” (Daniel 12:3).
In Shemot Rabbah 15:31, the rabbis use a metaphor to explain the relationship between God and Israel, comparing this to a king who first betroths a woman and later marries her, giving her more gifts. This midrash connects several scriptures to illustrate this relationship (Hosea 2:21, Isaiah 54:5, and Daniel 12:3). The rabbis relate Hosea 2:21 to the initial betrothal where God commits Himself to Israel, but the full blessings are not yet given. Daniel 12:3 is provided to highlight the ultimate reward and glory that will come in the messianic age from the sense of the wise shining like the brightness of the sky. This is similar to what Paul wrote according to Philippians 2:15 where he encourages believers to be blameless and pure, “children of God without fault in a warped and crooked generation,” and then says, “Then you will shine among them like stars in the sky.” The midrash teaches us that we are in the “betrothal” phase, where we are committed to God but still awaiting the full realization of His promises. This encourages us to remain faithful and hopeful, knowing that greater blessings are to come. Similarly to a betrothed woman, we are to remain faithful to our husband, the Lord God, trusting in His promises. We are to have hope in the future blessings which gives us a motivation to live righteous lives and lead others to righteousness. And we are to prepare through living holy lives so that we will shine brightly at the coming of the Messiah!
This midrash reminds us that our current struggles and limitations are temporary, and a time of complete fulfillment and joy is promised in the future. In Shemot Rabbah 15:31, the rabbis use the analogy of a marriage contract to interpret Isaiah 54:4-5 in the context of the relationship between God and the Jewish people. They compare the world to a betrothal period, where God promises eternal marriage but has not yet fully endowed the people with all their blessings. This interpretation is supported by Hosea 2:21, which states, “I will betroth you to Me forever.” However, the rabbis also suggest that in the days of the Messiah, this betrothal will transform into a full marriage, as indicated by Isaiah 54:5, “For your Maker is your husband, the Lord of hosts is His name; and your Redeemer is the Holy One of Israel, He is called the God of the whole earth.” At this time, God will give the Jewish people all their blessings, as prophesied in Daniel 12:3, which speaks of the wise and righteous shining like the brightness of the sky and the stars forever. The application to our lives today can be found in the themes of patience, trust, and anticipation. Just as the Jewish people await the full realization of their betrothal to God in the days of the Messiah, we too can find comfort and encouragement in knowing that God has promised to fulfill His covenant and bless us with a deeper understanding and experience of His love and provision. Moreover, the concept of betrothal and marriage in this context reminds us of the importance of commitment, faithfulness, and the transformative power of God’s love. As we navigate life’s challenges and uncertainties, we can draw strength and hope from the knowledge that our relationship with God is one of eternal promise and fulfillment.
