In Isaiah 52:1–12 we read a powerful passage that speaks to the call of God to His people and the expectation of the salvation He will bring. The following is a short summary of the important points.
Summary of Isaiah 52-53
Call of God to His people to awake from their slumber (Isaiah 52:1-2)
The Expectation of Salvation (Isaiah 52:3-6)
The Announcement of the reign of God in Jerusalem (Isaiah 52:7-10)
The Return home of God’s people (Isaiah 52:11-12)
The Future Expectation of the Coming Messiah (Isaiah 52:13-53:12)
According to Isaiah 52:1-12 the God of Israel calls His people to awaken and prepare for the salvation He will bring. This is connected to the Messianic expectation of the coming Messiah. In Isaiah 52:1-2, God calls Zion to awake and put on strength and beautiful garments, symbolizing a return to dignity and holiness. This call is directed to the exiles in Babylon, urging them to step out in faith and return to their land and service to God. The passage emphasizes the transformation from a state of degradation to one of rightful service and dignity. The transformation (Isaiah 52:1-2) symbolizes the spiritual awakening and preparation necessary for the people of God to receive their salvation. This is followed by a reminder of God’s promise to restore His people, both physically and spiritually (Isaiah 52:3-6). Verses 3-6 explain the reason for this call, highlighting that God will to redeem His people without money, signifying a divine intervention and liberation from bondage. We note again how this reminds us to rely upon the God of Israel and His Messiah, as opposed to the wealth of this world. The heralds announce that God has come to reign, prompting Jerusalem to rejoice because God has brought salvation (verses 7-10). The prophet speaks of the beautiful feet of those who bring good news, announcing peace and salvation. This passage is often interpreted as referring to the coming of the Messiah and the proclamation of the gospel. In the New Testament, Romans 10:15 quotes this verse, connecting it to the preaching of the gospel by the apostles.
Romans 10:14–16 10:14 How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? 10:15 How will they preach unless they are sent? Just as it is written, “HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!” 10:16 However, they did not all heed the good news; for Isaiah says, “LORD, WHO HAS BELIEVED OUR REPORT?” (NASB, 14 Πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ⸀ἀκούσωσιν χωρὶς κηρύσσοντος; 15 πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; ⸀καθὼς γέγραπται·* ὡς ὡραῖοι οἱ πόδες ⸆ τῶν εὐαγγελιζομένων °[τὰ] ἀγαθά. 16 Ἀλλʼ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ*. Ἠσαΐας γὰρ λέγει· κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;)
In the biblical context, the term “gospel” refers to “good news.” The word “gospel” comes from the Old English “godspel” which means “good news” or “glad tidings.” This is a translation of the Greek word euangelion (εὐαγγέλιον), which also means “good news.” The Hebrew concept of good news is conveyed by the word besorah (בְּשׂוֹרָה), and the one who brings the message is called a mevaser (מבשר). The Hebrew verb bisar (בִּשַּׂר) means “to proclaim good news.” This concept is found throughout the Hebrew Bible where it often refers to the announcement of God’s salvation and deliverance. This is how the Hebrew word is used twice in Isaiah 52:7.
The passage concludes with a call for the righteous to come home, assuring them of God’s protection (Isaiah 52:11-12). Note how God’s call on His people to depart from their captivity and uncleanness, emphasizes the holiness and purity required to be part of God’s redeemed community. Notice the significance of these verses in the concept of separation from sin and dedication to God. This is echoed in several NT passages, such as 2 Corinthians 6:17-18 and 1 Peter 1:15-16. The passage’s connection to the Messiah is most explicitly seen in Isaiah 52:13-15, which introduces the famous “Suffering Servant” prophecy. This passage is widely understood to refer to Yeshua and the redemptive work that He performed on the cross. The NT text makes this connection clear, with Yeshua Himself quoting Isaiah 53:12 in Luke 22:37, and the apostles referencing this prophecy in Acts 8:32-35 and 1 Peter 2:22-25. Remember that the antimissionaries motivation against these scriptures from Isaiah are due to the obviousness of these scriptures relationship with Yeshua that is stated in the NT text. Isaiah 52:1-12 speaks of God’s call to His people, the expectation of salvation, and the coming of the Messiah. The New Testament sees these prophecies fulfilled in the life, death, and resurrection of Yeshua which again emphasizes the continuity between the Tanakh (OT) and the NT texts and the ultimate fulfillment of God’s redemptive plan.
Masoretic Text (MSS) on Isaiah 52:1-7
Isaiah says the following according to Isaiah 52:1-2.
Isaiah 52:1 states, “Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. (עוּרִי עוּרִי לִבְשִׁי עֻזֵּךְ צִיּוֹן לִבְשִׁי | בִּגְדֵי תִפְאַרְתֵּךְ יְרוּשָׁלַם עִיר הַקֹּדֶשׁ כִּי לֹא יוֹסִיף יָבֹא-בָךְ עוֹד עָרֵל וְטָמֵא)” Isaiah 52:2 “Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. (הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלָם הִתְפַּתְּחִו [הִתְפַּתְּחִי] מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת-צִיּוֹן)”
Cross References for Isaiah 52:1-2: Ge 34:14; Ex 28:2, 40; 1 Sa 2:4; 1 Ch 16:29; Ne 11:1; Es 6:8; Ps 9:14; 81:6; 110:3; Is 1:26; 3:26; 9:4; 10:27; 14:25; 29:4; 35:8; 48:2; 49:18; 51:9, 14, 17, 23; 60:1, 21; 61:3, 10; 64:10; Joe 3:17; Na 1:15; Zec 2:7; 3:1–4; 9:8; 14:20–21; Mt 4:5; Ro 7:7–12; Re 21:2–27
Note how the opening words duplicate almost precisely those of 51:9 in the opening of this section. This functions as a call to awake from the spiritual slumber and to trust in the God of Israel for His strength for their deliverance.
The repetition of the word עוּרִי (awake or arise) at the beginning of verse 1 emphasizes the urgency and importance of the call to action for Zion (Jerusalem). This parallels the previous call out to God to awake and arise in Isaiah 51:9. This repetition stresses the need for the people to come away spiritually and prepare themselves. They need to shake off their despair and be ready for God’s deliverance עוּרִי עוּרִי (Awake, awake) it is urgent that this is to be done immediately! In Isaiah 51:9 there is no question on God’s attentiveness, but here there is a question, the people need to get up and strengthen themselves in the Lord. The phrase לִבְשִׁי עֻזֵּךְ (put on your strength) uses the word עֻזֵּךְ which can also mean “might” or “power.” This suggests that the strength is not merely physical but also spiritual, pointing to the divine power that will enable Zion to rise from its fallen state. This means that Zion (Jerusalem) should prepare itself with the strength of God through faith and faithfulness. In verse 2, the word הִתְנַעֲרִי is derived from the root נַעַר meaning “to shake off.” This conveys the image of Jerusalem shaking off the dust of its captivity, symbolizing the removal of its disgrace and oppression. The words מוֹסְרֵי צַוָּארֵךְ (the bonds of your neck) speaks metaphorically depicting the yoke of foreign domination that Jerusalem has been under, which will now be removed. In addition, the words קוּמִי שְּׁבִי (Rise up, sit enthroned) follows with the call to take a position of authority and honor because of the power of God’s deliverance.
There are several parallels in the NT that echo the themes of awakening, renewal, and liberation.
Parallels in the New Testament to Awaken
Ephesians 5:14 – “Wake up, sleeper, rise from the dead, and Christ will shine on you.” This verse calls for spiritual awakening and enlightenment.
Romans 13:11-12 – “And do this, understanding the present time: The hour has already come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light.” This passage emphasizes the urgency of spiritual awakening and preparation.
Galatians 5:1 – “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.” This verse speaks to the liberation from spiritual bondage.
These verses highlight the continuity of the message of spiritual awakening, renewal, and liberation across both the Hebrew Bible and the NT Text. We also note that according to Revelation 21:2 we read, “Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.” This verse echoes the themes of restoration, purity, and divine presence found in Isaiah 52:1-2. The New Jerusalem, like the restored Zion, is a place of holiness and glory, free from the corruption and impurity of the world. Notice how the Messianic Expectation and the Power of God are both found in these verses from Isaiah just as we see in the text in the book of Revelation. Another parallel can be drawn from Galatians 4:26, where Paul refers to the “Jerusalem above” as the mother of believers: “But the Jerusalem above is free, which is the mother of us all.” This passage alludes to the idea of a heavenly Zion, a spiritual reality that transcends the earthly city and represents the ultimate fulfillment of God’s promises to His people. All of these things, from Isaiah to the end of the NT text, call us to exercise faith. We note something about the call to faith. It is when we exercise our faith, when we believe, that God moves and does something. Notice this same theme emerges at the end of the book of Isaiah, in the conversation according to Isaiah 63:15-65:16, where the people call on God to pay attention to their situation and do something about it (see Isaiah 63:15-64:12), and then the God of Israel responds that He has been wanting to do something about their situation for a long time (Isaiah 65:1-16) if the people would just respond to him. This is the same situation in the NT text, that we must believe and move in faith believing that all things are under His control! We note the significance of this theme here (Isaiah 51:9–52:12). This theme is not restricted to just the deliverance from the Babylonian exile. This theme has application to our lives today! This again demonstrates the relevance of the text of the Tanakh (OT). We cannot relegate the OT text saying “oh that is just the Old Testament” as if there is no relevance or application of these scriptures to our lives today! In addition, we see the biblical connections to the NT text and how these scriptures are being used. We are being told today, not to deliver ourselves, but to lay hold of the promises of God, to trust in the Lord, and to exercise that strength believing that the God of Israel and His Messiah Yeshua are able to deliver us today! It is only then that we will see the power of God moving in our lives, and His deliverance will be realized!
This is where the call to put on strength comes to the forefront (עוּרִי עוּרִי לִבְשִׁי עֻזֵּךְ צִיּוֹן לִבְשִׁי). It takes a particular strength of faith to believe that God our Father can do what He says He can do! Here from the Tanakh perspective, to give holiness for filth and beauty for ashes. Notice what the Lord has done in our lives today. Isaiah 52 indeed speaks of a profound transformation where God exchanges filth for holiness and ashes for beauty. This theme of renewal and redemption is echoed in the New Testament through our faith in Yeshua.
Parallels in the New Testament of God Transforming Us
2 Corinthians 5:17 “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” This verse emphasizes the transformation that occurs when we place our faith in Yeshua. We become new creations, leaving behind our past filth and embracing a new, holy identity.
Ephesians 2:10 “For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.” This highlights that through Yeshua, we are crafted anew for a purpose, reflecting God’s beauty and holiness in our lives.
Romans 8:1-2 “Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death.” This passage speaks to the liberation and holiness we receive through Yeshua, freeing us from the bondage of sin and death.
It is through our faith in Yeshua that we experience this profound transformation similar to what is described in Isaiah 52. Note also how these concepts are all found right in the middle of the servant songs in the Isaiah text and just before the revelation of the Messianic Expectation of the coming Messiah! God takes our brokenness, sin, and despair and replaces them with holiness, beauty, and joy and these things are connected to our faith in Yeshua the promised Messiah of God! This transformation is not just a future promise but a present day reality for all of us who believe in Yeshua. By embracing this faith, we are called to live out our new identity, reflecting God’s glory in our actions and attitudes. This means living a life of purpose, joy, and holiness, knowing that we are continually being renewed and transformed by the grace and mercy of God. Note again how this is precisely what the Lord God wants to do for us because He loves us. When we recognize that, we will be shaken out of our apathy and despair. God’s power is transformative and powerful to do anything! We also note how the greatest hope for Zion is not that she will be rich, famous, and mighty, but that she will be the city of God, sharing His character. Notice the NT parallel to this as well:
1 Corinthians 6:19–20 6:19 Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? 6:20 For you have been bought with a price: therefore glorify God in your body. (NASB)
Here Paul emphasizes the sacredness of our bodies and the importance of honoring God through how we live our lives. Paul is also highlighting how the Holy Spirit dwells within us, making our bodies a holy place of God. Coming back to the Isaiah text, again it is evident that Israel’s problem, the problem from which the arm of the Lord will deliver them, is much more than Babylonian captivity. If they are to be the people of God, living in the holy city, something must happen to transform them from their rebellion and their uncleanness (Revelation 21:27). We cannot break the chains that bind us; only God can do that. But when the chains are broken, we must remove them, and not return to the sinful ways. This is a critical moment in our faith, it is the moment when we cease thinking of ourselves as a captive, a victim, or helpless and we begin to realize and live like the God of Israel has given us a great opportunity, to be free, and to walk in holiness and righteousness following in the footsteps of the Messiah Yeshua!
Isaiah continues saying the following according to Isaiah 52:3-5.
Isaiah 52:3 states, “For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money. (כִּי-כֹה אָמַר יְהֹוָה חִנָּם נִמְכַּרְתֶּם וְלֹא בְכֶסֶף תִּגָּאֵלוּ)” Isaiah 52:4 “For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause. (כִּי כֹה אָמַר אֲדֹנָי יְהֶוִֹה מִצְרַיִם יָרַד-עַמִּי בָרִאשֹׁנָה לָגוּר שָׁם וְאַשּׁוּר בְּאֶפֶס עֲשָׁקוֹ)” Isaiah 52:5 “Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day is blasphemed. (וְעַתָּה מַי [מַה] -לִּי-פֹה נְאֻם-יְהֹוָה כִּי-לֻקַּח עַמִּי חִנָּם משְׁלָו [משְׁלָיו] יְהֵילִילוּ נְאֻם-יְהֹוָה וְתָמִיד כָּל-הַיּוֹם שְׁמִי מִנֹּאָץ)”
Cross References for Isaiah 52:3-5: Ge 46:1–7; Ex 1:1–7; 2 Ki 17:6; 18:1–37; Ps 44:12; Is 1:4, 27; 10:24; 37:23; 45:13; 50:1; 62:12; 63:4; Je 15:13; Eze 36:20–25; Na 2:1–13; Ro 2:1–29; 7:7–12; 10:15–21; 1 Ti 6:1; 1 Pe 1:18; 2 Pe 2:2
Isaiah 52:3-5 contains several interesting features in the Hebrew text that can affect its interpretation and application, for example, the phrase חִנָּם נִמְכַּרְתֶּם (You were sold for nothing), the word חִנָּם (for nothing or without cause) implies that the people were sold into captivity without any justifiable reason and the phrase וְלֹא בְכֶסֶף תִּגָּאֵלוּ (And you shall be redeemed without money) indicates that their redemption will not be through monetary means but through divine intervention. We note how this implies that these things are a part of God’s sovereign plan with the contrast between “sold without cost” and “redeemed not with silver” highlighting the gracious nature of God’s redemption. We also read,מִצְרַיִם יָרַד-עַמִּי (My people went down to Egypt) makes reference to the historical event of Israel going to Egypt and וְאַשּׁוּר בְּאֶפֶס עֲשָׁקוֹ (And Assyria oppressed them without cause) highlights the unjust oppression by the Assyrians.
Isaiah 52:5 states כִּי-לֻקַּח עַמִּי חִנָּם (My people are taken away for nothing) we see the repetition of the word חִנָּם emphasizing the unjust nature of their captivity. The Lord God says that His name is blasphemed (שְׁמִי מִנֹּאָץ) indicating that the oppression of God’s people leads to the blasphemy of His name. The word מַי (may) is a particle that expresses wonder or surprise. It can be translated as “How can it be?” or “What is this?” This seems to be a rhetorical question that emphasizes God’s astonishment at the mistreatment of His people and His determination to intervene on their behalf. We also note how this draws us back to the Torah context. The Torah has several passages that address the mistreatment of the poor and God’s determination to intervene on their behalf. Verses such as in Shemot / Exodus 22:25-27, Vayikra / Leviticus 19:9-10, 23:22, and Devarim / Deuteronomy 15:7-11. These scriptures command generosity towards the poor and warn against hardening one’s heart against them. These passages demonstrate God’s concern for the poor and His commands to His people to care for them, ensuring they have access to basic necessities and protection from exploitation. The Torah presents the Lord God as actively being involved in our lives, this is something we should be looking for, because it reflects His compassion and justice in our lives. These verses from Isaiah and the Torah emphasize the themes of unjust suffering and divine redemption. They remind us that in the past and today Israel faces unjust oppression. We too may encounter situations where we are treated unfairly. These verses encourage us to trust in God’s justice and His promise of redemption. The promise of redemption without money signifies that God’s deliverance is based upon what He has done in His Messiah, and emphasizes His mercy, grace, and power.
In the NT text, there are several passages that echo the themes found in Isaiah 52:3-5. For example, in 1 Peter 1:18-19, we read, “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect.” This passage parallels Isaiah 52:3, emphasizing that redemption is not through monetary means but through the sacrificial blood of the Messiah. In Romans 8:20-21 Paul writes, “For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God.” This verse reflects the theme of liberation from bondage, similar to the deliverance promised in Isaiah 52:3-5. According to Romans 2:24 Paul says, “As it is written: ‘God’s name is blasphemed among the Gentiles because of you.’” This also echoes Isaiah 52:5, where the blasphemy of God’s name is mentioned due to the oppression of His people. In addition, Romans 3:24 states, “Being justified freely by his grace through the redemption that is in Christ Jesus.” This verse reflects the idea of redemption without cost, as mentioned in Isaiah 52:3. Paul says in Galatians 4:4-5, “But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.” This passage parallels the theme of God’s sovereign timing in sending a redeemer, as seen in Isaiah 52:4. We read according to Revelation 5:9 “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation.” This verse reflects the idea of redemption through the sacrifice of the Servant Messiah (i.e. Isaiah 53), which is hinted at in Isaiah 52:3. These parallels demonstrate how the themes of redemption, God’s sovereignty, and His faithfulness to His people found in Isaiah 52:3-5 are fulfilled in the Servant King Messiah as revealed in the NT.
Isaiah continues saying the following according to Isaiah 52:6-7.
ספר ישעיה פרק נב ו לָכֵן יֵדַע עַמִּי שְׁמִי לָכֵן בַּיּוֹם הַהוּא כִּי-אֲנִי-הוּא הַמְדַבֵּר הִנֵּנִי: ז מַה-נָּאווּ עַל-הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ:
Isaiah 52:6 states, “Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I. (לָכֵן יֵדַע עַמִּי שְׁמִי לָכֵן בַּיּוֹם הַהוּא כִּי-אֲנִי-הוּא הַמְדַבֵּר הִנֵּנִי)” Isaiah 52:7 “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! (מַה-נָּאווּ עַל-הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ)”
Cross References for Isaiah 52:6-7: Ge 46:1–7; Ex 1:1–7; Nu 10:36; 14:14; 1 Sa 14:16; 2 Sa 18:26; 2 Ki 18:1–37; 1 Ch 16:31; Ps 93:1; 97:1; So 2:8; Is 12:6; 24:23; 33:17, 22; 40:9; 41:27; 42:11; 56:10; 59:20; 61:1; 62:6; Je 6:17; 31:6; Eze 3:17; 33:7; 36:20–25; Na 1:15–2:13; Zec 8:3; Mt 3:2; Lk 2:14; Ac 5:9; Ro 2:1–29; 10:15–21; 1 Co 13:12; 15:24–25; Eph 6:15; 1 Jn 3:2; Re 22:4
Isaiah 52:6-7 contains several interesting features in the Hebrew text, for example, in Isaiah 52:6 we read the phrase, יֵדַע עַמִּי שְׁמִי (My people will know My name) this emphasizes the intimate knowledge and recognition of God’s name by His people. In the Hebrew Bible, names hold significant meaning and often reflect the character, destiny, or role of the individual.
Key Points about the Significance of Names in the Hebrew Bible
Divine Connection: Names often signify a connection to God. For example, the name “Elijah” means “My God is YHWH.”
Prophetic Insight: Names can carry prophetic messages or reflect the circumstances of a person’s birth. For instance, the name “Isaac” means “he will laugh,” reflecting Sarah’s laughter when she heard she would bear a child in her old age.
Identity and Purpose: Names can indicate a person’s identity and purpose. For example, “Adam” means “man” or “earth,” signifying his creation from the ground.
Transformation: Name changes often signify a transformation or new mission. For example, Abram’s name was changed to Abraham, meaning “father of a multitude,” to reflect his new role as the father of many nations.
In the Scriptures, God’s name holds profound significance and reveals much about His character, nature, and relationship with humanity. Specifically in relation to the salvation and the faithfulness of God. God’s nameYHWH according to the Torah refers to His saving activity, punishment of sins, forgiveness, and faithfulness. This is evident in passages such as Shemot / Exodus 3:7-22 and 34:1-9, where God reveals the meaning of His name to Moshe. Isaiah goes on saying, כִּי-אֲנִי-הוּא הַמְדַבֵּר הִנֵּנִי (That it is I who speaks; here I am) where this highlights God’s active presence and communication with His people. These things suggest that when God’s people recognize and trust in His name, they will experience His salvation.
In Isaiah 52:7 we read, מַה-נָּאווּ עַל-הֶהָרִים רַגְלֵי מְבַשֵּׂר (How beautiful on the mountains are the feet of the one who brings good news) this is poetic imagery which emphasizes the joy and beauty of the messenger bringing good news. Note the remainder of the verse says מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה (Who proclaims peace, brings good tidings, proclaims salvation) and here we see the word יְשׁוּעָה (yeshuah) which means “salvation.” This emphasizes the salvation of God and signifies God’s love and compassion in the good news that is being proclaimed to deliver His people and to save them. We note how this reminds us of the NT text which proclaims that this salvation is found in Yeshua the Messiah of God! When the people of the first century would have gone to their friends and told them “hey look, I have found the one whom the scriptures speak of, the Messiah of God” their friends would have asked, what is his name, and the response would have been “Yeshua.” This would have caused a direct correlation to the biblical text of Isaiah, because it is within these chapters that the prophet Isaiah speaks of the future expectation of the coming Messiah of God! These things emphasize the personal relationship between God and His people, by bringing His Servant King Messiah to reign and rule in our lives. Note that this is connected to אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ (say to Zion your God reigns) from the sense that the Messiah leads us back to the God of Israel, and leads us to walk in God’s holy and righteous ways, and leads us to seek the God of Israel, suggesting that the reign of the Messiah is connected to the reign of God in our lives. God’s reign is not distant or abstract but is directly relevant to their lives today! These verses highlight the themes of divine revelation from the sense that God’s people will come to know His name and recognize His presence in their lives. This encourages us to seek a deeper understanding and relationship with the God of Israel who gives hope to His people!
In the NT text, there are several passages that echo the themes found in Isaiah 52:6-7, take for example Romans 10:15, Paul states “And how can anyone preach unless they are sent? As it is written: ‘How beautiful are the feet of those who bring good news!'” This directly quotes Isaiah 52:7, emphasizing the beauty of those who proclaim the good news. Paul also wrote in Ephesians 6:15 saying, “And with your feet fitted with the readiness that comes from the gospel of peace.” This represents the idea of being prepared to share the gospel of peace, similar to the messenger in Isaiah 52:7. In John 17:6 we read, “I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me, and they have obeyed your word.” This passage parallels Isaiah 52:6, where God’s name is revealed to His people, emphasizing the revelation of God’s name through Yeshua. Note also what is written in Revelation 11:15 “And the seventh angel sounded; and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.” This verse parallels the theme of God’s reign being proclaimed, as seen in Isaiah 52:7. That ultimately, we are destined to spend all of eternity with the holy and righteous God! These parallels demonstrate how the themes of knowing God’s name, the proclamation of good news, and the reign of God found in Isaiah 52:6-7 are connected to the Servant King Messiah of God, Yeshua and how these verses are connected to the NT Text which speak of Yeshua as the Messiah spoken of in Isaiah. Note that God’s power, his mercy, and his faithfulness will be displayed in such a way that the evidence of our lives as His people will demonstrate who He really is, as loving, faithful, and merciful, and not as the world mistakenly believes him to be (see Isaiah 43:10–13). This is the power of our God, that He reveals Himself to us so that we can know Him! This speaks to what we read according to the Psalms, the cries of the psalmists to know God’s ways (i.e. Tehillim / Psalms 25:4-5) were not illusions incapable of ever being realized; they are the essence of biblical faith according to Isaiah and the NT text, God can be known personally!
Rabbinic Commentary on Isaiah 52:1-7
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 52:1-7 52:1 Reveal thyself, reveal thyself, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the city of holiness: for the uncircumcised and the polluted shall pass no more through thee. 52:2 Shake thyself from the dust; arise, and sit upon the throne of glory, O Jerusalem; the chains of thy neck are broken, O captive congregation of Zion. 52:3 For thus saith the Lord, Ye were sold for nought; and ye shall be redeemed without money. 52:4 For thus saith the Lord God, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause. 52:5 Therefore now I am ready to redeem them, saith the Lord; for my people was sold for nought; the nations that ruled over them boasted, saith the Lord; and they continually, all the day, provoke them to anger, because of the worship of my name. 52:6 Therefore my name shall be magnified among the nations: therefore at that time ye shall know, that I am He that hath spoken: and my WORD shall abide. 52:7 How beautiful upon the mountains of the land of Israel are the feet of him that bringeth good tidings, that publisheth peace, that publisheth salvation, saying to the congregation of Zion, The kingdom of thy God is revealed. (TgJ)
Isaiah opens saying the following according to the TgJ on Isaiah 52:1-2 saying, א אִתְגְלָא אִתְגְלָא לִבְשִׁי תוּקְפֵךְ צִיוֹן לִבְשִׁי לְבוּשִׁי תּוּשְׁבַּחְתִּיךְ יְרוּשָׁלַםִ קַרְתָּא דְקוּדְשָׁא אֲרֵי לָא יוֹסְפוּן וְיֶעְדוּן בִּיךְ עוֹד עָרְלִין וּמְסַאֲבִין: 52:1 Reveal thyself, reveal thyself, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the city of holiness: for the uncircumcised and the polluted shall pass no more through thee. ב אִתְנַפַּצִי מֵעָפְרָא קוּמִי תְבִי עַל כּוּרְסֵי יְקָרָא יְרוּשְׁלֵם אִתְפְּסָקוּ חִנְקֵי צַוְרֵיכוֹן שְׁבִיָא כְּנִשְׁתָּא דְצִיוֹן: 52:2 Shake thyself from the dust; arise, and sit upon the throne of glory, O Jerusalem; the chains of thy neck are broken, O captive congregation of Zion. (TgJ) The Targum Jonathan on Isaiah 52:1-2 provides an Aramaic paraphrase of the Hebrew text, and there are some differences when compared to the Hebrew bible that may affect the interpretation of these verses. For example, in Isaiah 52:1 the key differences are how the Aramaic text uses אִתְגְלָא (reveal thyself) instead of עוּרִי (awake), emphasizing a revelation rather than awakening. In addition, the word מְסַאֲבִין (polluted) is used in the Aramaic text, which can imply a broader range of impurity compared to טָמֵא (unclean) in the Hebrew text. In Isaiah 52:2 the differences are the Aramaic text adds תְבִי עַל כּוּרְסֵי יְקָרָא (sit upon the throne of glory), which is not present in the Hebrew text which states שְׁבִי (sit down). This addition emphasizes a return to a position of honor and authority. This again demonstrates how God shares His glory with His people. In these two verses we find the revelation and awakening, the call to “reveal thyself” in the Aramaic text can be seen as an invitation to uncover and embrace one’s true identity and strength in God and to wake up to this reality. The emphasis on “polluted” in the Aramaic text broadens the scope of what needs to be cleansed, encouraging a more comprehensive pursuit of holiness. The addition of “throne of glory” in the Aramaic text underscores the promise of restoration to a place of honor, inspiring hope and confidence in God’s redemptive power.
There are also several NT passages that echo the themes of Isaiah 52:1-2, for example Paul says in Ephesians 5:14 “Awake, O sleeper, and arise from the dead, and Christ will shine on you.” He also says in 2 Corinthians 6:17 “Therefore, come out from among them and be separate, says the Lord. Touch no unclean thing, and I will receive you.” And Revelation 3:21 states, “To the one who is victorious, I will give the right to sit with me on my throne, just as I was victorious and sat down with my Father on his throne.” These parallels highlight the continuity of God’s message of awakening, purification, and restoration throughout the Scriptures. Other scriptures include Revelation 21:2, 10-11 with the description of the New Jerusalem descending from heaven, adorned as a bride, is reminiscent of the imagery in Isaiah 52:1-2. In Galatians 4:26-27, Paul refers to the “Jerusalem above” as the mother of believers, alluding to the concept of the heavenly Jerusalem. In Hebrews 12:22-23, the author of Hebrews speaks of believers coming to “Mount Zion and to the city of the living God, the heavenly Jerusalem.” These New Testament passages build upon the themes of Isaiah 52:1-2, pointing to the ultimate fulfillment of God’s promises in the establishment of a new place, a restoration to glory, the heavenly Jerusalem for His people. Note how the core messages provided in the NT text remain consistent with the Aramaic and Hebrew bibles.
The Rabbis connect Isaiah 52:1-2 in the following way to the glory of God and how the Lord God restoring His people is done so for His glory.
Midrash Tehillim 21:2 דבר אחר ה’ בעזך ישמח מלך. אמר רבי סימון (תהלים כד י) מי הוא זה מלך הכבוד ה’ צבאות הוא מלך הכבוד סלה. זה מלך שחילק מכבודו ליראיו ה’ צבאות הוא מלך הכבוד סלה. שנו רבותינו מלך בשר ודם אין רוכבים על סוסו ואין יושבין בכסאו ואין משתמשין בשרביטו. ומשה נשתמש בשרביטו של הקב”ה שנאמר (שמות ד כ) ויקח משה את מטה האלקים בידו. ואליהו רכב על סוסו. ומה סוסו של הקב”ה סופה וסערה. וכתיב (מלכים-ב ב יא) ויעל אליהו בסערה השמים. מלך בשר ודם אין לובשין עטרה שלו. והקב”ה נתנה למלך המשיח שנאמר (תהלים כא ד) תשית לראשו עטרת פז. מלך בשר ודם אין לובשין פורפורייא שלו. ומהו הוד והדר. ובמלך המשיח כתיב (שם ו) הוד והדר תשוה עליו. מלך בשר ודם אין יושבין על כסאו ושלמה ישב על כסאו שנאמר (דברי הימים-א כא כג) וישב שלמה על כסא ה’ למלך. מלך בשר ודם אין קוראין לסגן שלו בשמו. והקב”ה קרא למשה בשמו שנאמר (שמות ז א) ראה נתתיך אלקים לפרעה. וכן ישראל (תהלים פב ו) אני אמרתי אלקים אתם. וקראן קדושים שנאמר (ויקרא יט ב) קדושים תהיו כי קדוש אני. וכתיב (דברים ז ו) כי עם קדוש אתה. וקורא למלך המשיח על שמו. ומה שמו (שמות טו ג) ה’ איש מלחמה. ומלך המשיח (ירמיה כג ו) וזה שמו אשר יקראו ה’ צדקנו. וירושלים נקראת על שמו (יחזקאל מח לה) ושם העיר מיום ה’ שמה. וישראל לובשין לבושו של הקב”ה שנאמר בו (תהלים צג א) עז התאזר. ונתנו לישראל שנאמר (ישעיה נב א) עורי עורי לבשי עוזך. אמר רבי לוי טב למדינתא דשמה כשם מלכה ושם מלכה כשם אלהא. זה שאמר הכתוב (מיכה ה ג) ועמד ורעה וגו’ בשם ה’. אותה שעה בעזך ישמח מלך. דבר אחר אין עז אלא תורה שנאמר (תהלים כט יא) ה’ עז לעמו יתן. דבר אחר אין עז אלא ארץ ישראל שנאמר (שם עח סא) ויתן לשבי עוזו. ואין עוז אלא מלכות שנאמר (שמואל-א ב י) ויתן עז למלכו: Another thing, may the Lord be pleased with your majesty. Rabbi Simon said (Psalm 24:10), “Who is this King of Glory? The Lord of Hosts, He is the King of Glory, Selah.” This is a King who shares His honor with His servants; the Lord of Hosts, He is the King of Glory, Selah. Our sages taught, “A mortal king does not ride on his horse, nor sit on his throne, nor wield his scepter. But Moses used the scepter of the Holy One, blessed be He, as it is said (Exodus 4:20), ‘And Moses took the staff of God in his hand.’ And Elijah rode on his horse. And what was the horse of the Holy One, blessed be He? It was the storm and tempest, as it is written (2 Kings 2:11), ‘And Elijah went up in a whirlwind into heaven.’ A mortal king does not wear his own crown. But the Holy One, blessed be He, gave the crown to the King Messiah, as it is said (Psalm 21:4), ‘You set a crown of fine gold upon his head.’ A mortal king does not wear his own mantle. But the King Messiah will be clothed in splendor and majesty, as it is written (Psalm 21:6), ‘You make him most blessed forever; you make him glad with the joy of your presence.’ A mortal king does not sit on his own throne. But Solomon sat on the throne of the Lord as king, as it is said (1 Chronicles 29:23), ‘Then Solomon sat on the throne of the Lord as king.’ A mortal king does not call his deputy by his own name. But the Holy One, blessed be He, called Moses by his name, as it is said (Exodus 7:1), ‘See, I have made you as God to Pharaoh.’ And likewise, Israel said (Psalm 82:6), ‘I said, “You are gods.”‘ They are called holy ones, as it is said (Leviticus 19:2), ‘You shall be holy, for I the Lord your God am holy.’ And it is written (Deuteronomy 7:6), ‘For you are a holy people.’ And the King Messiah will be called by his name. And what is his name? The Lord, the warrior. And the King Messiah’s name will be called ‘The Lord is our righteousness,’ as it is said (Jeremiah 23:6), ‘And this is his name whereby he shall be called, The Lord is our righteousness.’ And Jerusalem will be called by his name, as it is said (Ezekiel 48:35), ‘And the name of the city from that day shall be, The Lord is there.’ And Israel will wear the mantle of the Holy One, blessed be He, as it is said of Him (Psalm 93:1), ‘The Lord reigns, He is clothed with majesty.’ “And they will give to Israel, as it is said (Isaiah 52:1), “Awaken, awaken, clothe yourself in your strength.” Rabbi Levi said, “It is good for a province to have a name like its queen, and for a queen to have a name like that of God.” This is what the verse means (Micah 5:3), “He will arise and shepherd in the name of the Lord.” At that time, the king will rejoice in your strength. Another explanation is that there is no strength other than Torah, as it says (Psalm 29:11), “The Lord will give strength to His people.” Another explanation is that there is no strength other than the Land of Israel, as it says (Psalm 78:71), “And He gave his strength to captivity.” And there is no strength other than kingship, as it says (1 Samuel 2:10), “And He will give strength to His king.
The major emphasis of this midrash is on the idea that God shares His glory, honor, and strength with His chosen ones, particularly with the King Messiah. Note how God is glorified in doing this according to the NT text. God is glorified in the Messiah through the Messiah’s obedience and sacrifice (John 14:4), through the revelation of God’s character in the Messiah (John 14:9), through the fulfillment of God’s words through prophecy, in the final Resurrection and exaltation of the Messiah (Philippians 2:9-11), and in the unity and love of God’s people (John 13:31-32). Notice how the Rabbinic Midrash highlights these same things making the distinction between mortal kings and the divine King, emphasizing that God bestows upon His servants the privileges that mortal kings withhold from others. This reveals something more about the God of Israel, and connects to Isaiah 52:1-2, which states: “Awake, awake, put on your strength, O Zion; put on your beautiful garments, O Jerusalem, the holy city; for henceforth there shall no more come into you the uncircumcised and the unclean. Shake yourself from the dust, arise, O captive Jerusalem; loose yourself from the bonds of your neck, O captive daughter of Zion.” In these verses, Isaiah prophesies that Jerusalem and its people will be restored and will receive strength and honor from God. The midrash expands on this theme, explaining that God shares His glory with His chosen ones, including the King Messiah, and that Israel will be clothed in the strength and the majesty of God. The discussion on God sharing His glory revolves around several key points. The Lord God shares His honor and glory with His servants, unlike mortal kings who do not share their privileges. Moses, Elijah, Solomon, and the King Messiah are examples of those with whom God shared His scepter (Shemot / Exodus 4:20), horse (2 Kings 2:11), crown (1 Kings 1:39), and throne (1 Chronicles 29:23, Tehillim / Psalms 110:1). God’s people are called to be a holy people, reflecting God’s holiness, and will be clothed in God’s strength and majesty. The King Messiah will be called by God’s name, and Jerusalem will also bear God’s name. Note how strength is associated with the Torah (the Word of God), the Land of Israel, and kingship, all of which are connected to God’s sovereignty and the fulfillment of His promises. Note how in Revelation 1:6 we are told that we are made to be kings and priests in Yeshua. InThis midrash emphasizes the unique relationship between God and His chosen ones, highlighting how He shares His glory and strength with them, in contrast to mortal kings. This theme is closely connected to the prophetic vision in Isaiah 52:1-2, which foresees the restoration and exaltation of Jerusalem and its people through God’s grace and power. The midrash also connects various messianic prophecies, indicating that the Messiah will be endowed with God’s glory and honor. The Messiah will wear God’s crown (Tehillim / Psalm 21:4), be clothed in splendor (Tehillim / Psalm 21:6), and be called by God’s name (Jeremiah 23:6). Note also how being called to be holy is sharing in God’s holiness (see Vayikra / Leviticus 19:2, Devarim / Deuteronomy 7:6). This holiness is a reflection of God’s glory that is being shared with His people. The implications of these things are broad and far reaching on the importance of the application of the scriptures to our lives. This is why Isaiah is saying to God’s people, Wake up and clothe yourselves in strength and beautiful garments, because this symbolizes walking in God’s holy and righteous ways, as a return to holiness and glory.
Throughout the Scriptures, there are instances where God shares His glory with His people. For example, in John 17:22, Yeshua prays for His disciples, saying, “I have given them the glory that you gave me, that they may be one as we are one.” Yeshua states that believers are invited to partake in God’s glory. Sharing in God’s glory implies a deep, intimate relationship with Him. It signifies being part of His divine plan and purpose. This sharing is not about elevating humans to divine status but about reflecting God’s character and attributes in our lives. The application of these things is found in how believers are called to live in a way that reflects God’s glory. This involves living holy lives, being united in love, and demonstrating God’s character to the world. As 2 Thessalonians 2:14 states, “He called you to this through our gospel, that you might share in the glory of our Lord Jesus Christ.” The theme of God sharing His glory with His people, calling them to rise to their full potential in holiness and strength is biblically based and consistent with all of Scripture!
Isaiah goes on saying the following according to the TgJ on Isaiah 52:3-5 saying, ג אֲרֵי כִדְנָן אֲמַר יְיָ מַגָן אִזְדַבִּנְתּוּן וְלָא בִכְסַף תִּתְפַּרְקוּן: 52:3 For thus saith the Lord, Ye were sold for nought; and ye shall be redeemed without money. ד אֲרֵי כִדְנַן אֲמַר יְיָ אֱלֹהִים לְמִצְרַיִם נְחַת עַמִי בְקַדְמֵיתָא לְאִתּוֹתָבָא תַמָן וְאַתּוּרָאָה בִּלְמָא אַנְסֵיהּ: 52:4 For thus saith the Lord God, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause. ה וּכְעַן עֲתִידְנָא לְמִפְרַק אֲמַר יְיָ אֲרֵי אִזְדַבַּן עַמִי מַגָן עַמְמַיָא דִשְׁלִיטוּ בְהוֹן מִשְׁתַּבְּחִין אֲמַר יְיָ וּתְדִירָא כָּל יוֹמָא עַל פּוּלְחָן שְׁמִי מַרְגְזִין: 52:5 Therefore now I am ready to redeem them, saith the Lord; for my people was sold for nought; the nations that ruled over them boasted, saith the Lord; and they continually, all the day, provoke them to anger, because of the worship of my name. (TgJ) In Isaiah 52:3, the key differences are in the Aramaic text’s use of the word מַגָן (for nothing) which is consistent with the Hebrew word חִנָּם (for nothing). The interpretation remains the same, emphasizing that the redemption is not through monetary means. In Isaiah 52:4, the Aramaic text uses בְקַדְמֵיתָא (aforetime) which aligns with the Hebrew word בָרִאשֹׁנָה (at the first). The term אַנְסֵיהּ (oppressed) is consistent with the Hebrew word עֲשָׁקוֹ (oppressed). The interpretation remains focused on the historical oppression of Israel. In Isaiah 52:5, the Aramaic text adds עֲתִידְנָא לְמִפְרַק (I am ready to redeem them), which is not explicitly stated in the Hebrew text. This addition emphasizes God’s readiness to act on behalf of His people. In addition, the term מַרְגְזִין (provoke to anger) is used in the Aramaic text, which aligns with the Hebrew מִנֹּאָץ (blasphemed). The focus remains on the continuous provocation against God’s name. Here in the Aramaic translation, the emphasis is on being redeemed without money which highlights God’s grace and the unmerited favor He extends to His people. Recognizing the historical context of Israel’s oppression in Egypt and Assyria reminds us of God’s faithfulness in delivering His people from bondage. The continuous provocation against God’s name also serves as a reminder to honor and respect God’s name in our daily lives.
There are several NT passages that echo the themes of Isaiah 52:3-5, such as 1 Peter 1:18-19 which states, “For you know that it was not with perishable things such as silver or gold that you were redeemed… but with the precious blood of Christ.” We also read according to Acts 7:6-7 “God spoke to him in this way: ‘Your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years. But I will punish the nation they serve as slaves,’ God said, ‘and afterward they will come out and worship me in this place.'” And in Romans 2:24 “As it is written: ‘God’s name is blasphemed among the Gentiles because of you.'” These parallels highlight the continuity of God’s message of redemption, historical faithfulness, and the importance of honoring His name throughout the Scriptures. We also read in Romans 3:23-24 what Paul says, that all have sinned and fall short of God’s glory but are justified freely by His grace through the redemption in the Messiah Yeshua. This echoes the idea of redemption without payment found in Isaiah 52:3. In Acts 8:26-40 there is the story of Philip and the Ethiopian eunuch, who was reading from Isaiah 53, which demonstrates how the nations come to acknowledge and praise God through the proclamation of the Messiah’s redemptive work. In Revelation 5:9-10 we also read how the saints in heaven sing a new song, saying that Christ has ransomed people from every tribe, tongue, and nation, making them a kingdom of priests. This reflects the theme of redemption from the nations found in Isaiah 52:5. Overall, the Targum Jonathan on Isaiah 52:3-5 provides a distinct Aramaic interpretation that emphasizes God’s direct involvement in the redemption of His people and the eventual acknowledgment of His sovereignty by the nations. These themes find parallels in the New Testament, particularly in the universal scope of Christ’s redemptive work and the praise offered to God by people from all nations.
ספר ישעיה פרק נב ו לָכֵן יֵדַע עַמִּי שְׁמִי לָכֵן בַּיּוֹם הַהוּא כִּי-אֲנִי-הוּא הַמְדַבֵּר הִנֵּנִי: ז מַה-נָּאווּ עַל-הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ:
Isaiah goes on saying the following according to the TgJ on Isaiah 52:6-7 saying, ו בְּכֵן יִתְרַבָּא בְעַמְמַיָא שְׁמִי בְּכֵן בְּעִידָנָא הַהִיא תֵּידְעוּן אֲרֵי אֲנָא הוּא דְמַלְלֵית וּמֵימְרִי קַיָם: 52:6 Therefore my name shall be magnified among the nations: therefore at that time ye shall know, that I am He that hath spoken: and my WORD shall abide. ז מַה יָאֲוָן עַל טוּרֵי אַרְעָא דְיִשְׂרָאֵל רִגְלֵי מְבַסֵר מַשְׁמַע שְׁלָם מְבַסֵר טַב מַשְׁמַע פּוּרְקָן אֲמַר לִכְנִשְׁתָּא דְצִיוֹן אִיתְגְלִיאַת מַלְכוּתָא דֶאֱלָהָיִךְ:52:7 How beautiful upon the mountains of the land of Israel are the feet of him that bringeth good tidings, that publisheth peace, that publisheth salvation, saying to the congregation of Zion, The kingdom of thy God is revealed. (TgJ) The differences in Text comparing Isaiah 52:6, the Aramaic text emphasizes the magnification of God’s name יִתְרַבָּא בְעַמְמַיָא שְׁמִי (my name shall be magnified among the nations), which is not explicitly stated in the Hebrew text. Also, the phrase וּמֵימְרִי קַיָם (my word shall abide) in the Aramaic text highlights the enduring nature of God’s word, adding a layer of assurance and permanence. The key differences in Isaiah 52:7, the Aramaic text specifies טוּרֵי אַרְעָא דְיִשְׂרָאֵל (the mountains of the land of Israel), adds a geographical context that is not explicitly mentioned in the Hebrew text. Also, the phrase אִיתְגְלִיאַת מַלְכוּתָא דֶאֱלָהָיִךְ (the kingdom of your God is revealed) in the Aramaic text emphasizes the revelation of God’s kingdom, which adds a prophetic and eschatological dimension. These differences in the Aramaic text emphasize magnifying God’s name among the nations and encourages us to live in a way that honors and glorifies God, making His name known to others. We also understand from the Aramaic text the assurance that God’s word shall abide which reminds us of the reliability and permanence of God’s promises, providing us with confidence and hope to remain faithful. The addition of the revelation of God’s kingdom inspires us to look forward to the fulfillment of God’s promises and to actively participate in His redemptive work here on earth through being merciful and loving towards others.
There are several NT passages that echo the themes of Isaiah 52:6-7, such as according to Philippians 2:9-11 which states, “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow… and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” Matthew 24:35 also states, “Heaven and earth will pass away, but my words will not pass away.” In Romans 10:15 Paul quotes Isaiah 52:7, saying, “And how are they to preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach the good news!'” These parallels highlight the continuity of God’s message of magnification, assurance, and revelation throughout the Scriptures. Note also Revelation 11:15 where the seventh angel sounds his trumpet, and a loud voice proclaims, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.”This passage echoes the theme of the revealed kingdom of God found in Isaiah 52:7. In Luke 2:10-11 we read how the angel announces the birth of the Messiah to the shepherds, saying, “Fear not, for behold, I bring you good news of great joy that will be for all the people. For unto you is born this day in the city of David a Savior, who is Christ the Lord.” This passage reflects the proclamation of peace, happiness, and salvation found in Isaiah 52:7. Notice how the Targum Jonathan on Isaiah 52:6-7 provides an Aramaic interpretation that emphasizes the future recognition of God’s name among the nations and the revelation of His kingdom. These themes find parallels in the New Testament, particularly in the proclamation of the gospel and the establishment of the reign of the Messiah of God!
The Rabbis connect these verses (Isaiah 52:6-7) to the King Messiah of God in the following way:
Kol HaTor 2:81 פא) משמיע ישועה (ישעי׳ נ״ב) – ושם רגלי מבשר שנאמר על ב׳ המשיחין. משמיע ישועה, שהיא לשון יחיד, הוא מב״י כי כל לשון ישועה בעקבות משיחא היא ביעודו של יהושע בן נון ובשליחותו של מב״י וכביאור רבנו על ענין כוס ישועות אשא. (Isa. 52:7) “he announces salvation” — In that chapter, we find the words “the footsteps of the herald, ” which refer to both meshichim. But the verse, “he announces salvation, ” is written in the singular form because it refers to Mashiach ben Yosef. This is so, because whenever salvation during the footsteps of Mashiach appears, it refers to the mission of Joshua bin Nun and the mission of Mashiach ben Yosef. This is explained by the Gaon in his commentary on the verse “I will bear the cup of salvation.”
Kol HaTor 2:146 קמו) רגלי מבשר (ישעי׳ נ״ז) – רגלי מבשר הם ב׳ המשיחין שבנצח והוד ועליהם נאמר, עומדות היו רגלינו בשעריך ירושלם (תהילים קכ״ב:ב׳). מבשר הוא ביסוד בטוריא דמשיח הראשון. (Isa. 57 [Isa. : 52:7]) “the feet of the herald” — The feet of the herald refer to the two meshichim, in Netzach and in Hod, as is said about them: “our feet were standing within your gates, O Jerusalem” (Ps. 122:2). A herald is in the sefira Yesod in the category of the first Mashiach.
The major emphasis of these rabbinic sources from Kol HaTor is the connection between the Isaiah text and the messianic expectation, specifically focusing on the roles of the two Messiahs: Mashiach ben Yosef (Messiah, son of Joseph) and Mashiach ben David (Messiah, son of David). In Kol HaTor 2:81, the text connects Isaiah 52:7, which mentions “he announces salvation,” to Mashiach ben Yosef. The verse is written in the singular form, indicating that it refers specifically to Mashiach ben Yosef. Note how this is not a reference to the entire nation of Israel. The source explains that the footsteps of the Messiah is a reference to the mission of Mashiach ben Yosef. This connection is further supported by the Gaon’s commentary on the verse “I will bear the cup of salvation.” In Kol HaTor 2:146, the text connects Isaiah 52:7 (referred to as Isaiah 57 in the source) and the phrase “the feet of the herald” to both Mashiach ben Yosef and Mashiach ben David. The two Messiahs are associated with the sefirot (divine emanations) of Netzach (endurance) and Hod (glory). The source also mentions that the herald is in the sefira Yesod (foundation) in the category of the first Messiah, which likely refers to Mashiach ben Yosef. These rabbinic sources connect the Isaiah text to the messianic expectation of Yeshua by emphasizing the roles of the two Messiahs, Mashiach ben Yosef and Mashiach ben David, in the process of redemption. The verses from Isaiah are interpreted as referring to these Messianic figures and their respective missions, thus reinforcing the belief in the coming of the Messiah and the ultimate redemption of God’s people.
We note how in the NT text, Yeshua is portrayed as fulfilling both the roles of Mashiach ben Yosef and Mashiach ben David. His first coming is seen as fulfilling the role of the suffering servant (Mashiach ben Yosef), bringing spiritual salvation through His sacrifice. His second coming is anticipated as fulfilling the role of the reigning king (Mashiach ben David), establishing God’s eternal kingdom. Note how these things are laid out in the Scriptures:
Mashiach ben Yosef (Suffering Servant)
Suffering and Sacrifice:
Isaiah 53:3-5: “He was despised and rejected by mankind, a man of suffering, and familiar with pain… But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.”
John 1:29: “The next day John saw Jesus coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!'”
Philippians 2:8: “And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!”
Rejection and Death:
Zechariah 12:10: “They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child…”
John 19:37: “And, as another scripture says, ‘They will look on the one they have pierced.'”
Matthew 27:46: “About three in the afternoon Jesus cried out in a loud voice, ‘Eli, Eli, lema sabachthani?’ (which means ‘My God, my God, why have you forsaken me?’)”
Mashiach ben David (Reigning King)
Royal Lineage and Kingship:
Jeremiah 23:5: “The days are coming, declares the Lord, when I will raise up for David a righteous Branch, a King who will reign wisely and do what is just and right in the land.”
Matthew 1:1: “This is the genealogy of Jesus the Messiah the son of David, the son of Abraham.”
Luke 1:32-33: “He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end.”
Eternal Reign and Glory:
Psalm 110:1: “The Lord says to my lord: ‘Sit at my right hand until I make your enemies a footstool for your feet.'”
Hebrews 1:3: “The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.”
Revelation 19:16: “On his robe and on his thigh he has this name written: king of kings and lord of lords.”
These are only a short list of verses that represent these concepts of Mashiach ben Yosef and Mashiach ben David that are reflected in the NT through the life of Yeshua the Messiah. The idea of a suffering Messiah is present in rabbinic texts. For example, in the Talmud (Sanhedrin 98b), there is a discussion about the Messiah who suffers for the sins of Israel. The concept of a Messiah who is rejected and suffers is also found in rabbinic literature. The Midrash (Pesikta Rabbati 36) speaks of the Messiah who endures suffering and rejection. The expectation of a Davidic Messiah who will reign as king is also a common theme in rabbinic texts. For example, the Talmud (Sanhedrin 98a) discusses the lineage of the Messiah from David. The idea of an eternal kingdom established by the Messiah is also found in rabbinic literature. The Midrash (Tanchuma, Toldot 14) speaks of the everlasting reign of the Messiah. Note the NT text also describes Yeshua’s eternal reign and glory (see Tehillim / Psalm 110:1, Hebrews 1:3, and Revelation 19:16). The NT portrays Yeshua as fulfilling both the roles of Mashiach ben Yosef and Mashiach ben David aligns with the same dual messianic expectations found in rabbinic literature. Note that it is the antimissionaries who place a spin on the scriptures and the rabbinic literature for the purpose of making the claim that Yeshua did not fulfill these things. However, when we explore these things ourselves, both traditions emphasize the suffering and sacrificial aspect of the Messiah, as well as the royal and eternal reign. This duality reflects a comprehensive understanding of the Messiah’s mission according to the book of Isaiah and all of the Tanakh, encompassing both redemption through suffering and the establishment of God’s kingdom for His people!
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