Introduction to Isaiah 55:1-6
In Isaiah 55:1-6, the prophet Isaiah speaks about seeking God’s abundant mercy and free gift of salvation and extends this invitation with the analogy of “to all who are thirsty,” urging people to come to the waters and drink freely. This powerful passage emphasizes the abundant mercy of God, who offers spiritual nourishment and fulfillment without cost. It reflects a key theme in biblical teachings: God’s generosity and readiness to bless those who seek Him. The passage underscores the futility of pursuing worldly pleasures and wealth, highlighting that true satisfaction and salvation can only be found in God. By offering His gifts freely, without requiring payment, God demonstrates His boundless grace and mercy, in the text of the Tanakh inviting all to partake in His blessings and seek Him while He may be found. This concept of “while He may be found” is related to the urgency of seeking God’s presence and mercy now as opposed to waiting. This highlights the idea that when one lives in unrepentant sin, one is approaching the biblical outcome of living in and taking pleasure in sin without thought. (see Deuteronomy 28) This phrase suggests that there is a time in which God gives in His mercy where he willingly extends His grace to all men. Note that this is what Peter meant when he said according to 2 Peter 3:9, “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.” This is how Peter is encouraging us not to delay in turning to God but to seize the opportunity to draw near to Him while we have time. It reflects the idea that there are divine moments of favor and invitation, and it’s crucial to respond to God’s call during this present time.
Isaiah chapter 55 opens with a call to everyone who thirsts, urging them to come to the waters and receive sustenance without money. This imagery of water is symbolic of spiritual renewal and life, much like how water is essential for physical survival. The invitation extends to wine and milk, elements symbolizing joy and nourishment which again is offered freely. This highlights the generosity of the God of Israel, who provides these spiritual blessings without any cost, signifying that the grace of God is not something one can buy or earn; it is a free gift. The passage continues by questioning why people spend money on what is not bread and labor on what does not satisfy. This rhetorical question challenges the reader to reflect on the futility of seeking fulfillment in material possessions and worldly endeavors. It calls people to listen carefully to God’s words and receive His teachings, which promise true nourishment and delight. The theme of seeking God while He may be found and calling upon Him while He is near stresses the urgency of turning to God. It implies that there is an opportune time to seek God’s mercy and to receive His blessings, and that the time is now. The idea of God being near speaks to His accessibility and willingness to be found by those who genuinely seek Him.
In the NT, the concept of God’s free gift is echoed in the teachings of Yeshua the Servant Messiah. Yeshua often spoke of the free gift of God, particularly in the context of salvation and eternal life. For instance, in the Gospel of John, Yeshua speaks of living water to the Samaritan woman at the well, symbolizing the eternal life and salvation that He provides freely to all who believe in Him (John 4:10-14).
John 4:10–14
4:10 Jesus answered and said to her, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.” 4:11 She said to Him, “Sir, You have nothing to draw with and the well is deep; where then do You get that living water? 4:12 “You are not greater than our father Jacob, are You, who gave us the well, and drank of it himself and his sons and his cattle?” 4:13 Jesus answered and said to her, “Everyone who drinks of this water will thirst again; 4:14 but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life.” (NASB, 10 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ· εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι· δός μοι πεῖν,* σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. 11 Λέγει αὐτῷ ⸂[ἡ γυνή]⸃· κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν °οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν;* 12 μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς ⸀ἔδωκεν ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ; 13 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ· πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν·* 14 ⸂ὃς δʼ ἂν πίῃ⸃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ ⸀διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ ⸆ δώσω αὐτῷ γενήσεται ⸉ἐν αὐτῷ πηγὴ⸊ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.*)
This living water represents the same spiritual satisfaction that Isaiah speaks of, a gift that cannot be earned but is freely given by God’s grace. Yeshua emphasized that He came to serve, not to be served, and to give His life as a ransom for many (Mark 10:45).
Mark 10:45
10:45 “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (NASB, 45 καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν*.)
This servant-Messiah motif in Mark 10:45 aligns with the themes in Isaiah, as it underscores the selfless nature of God’s love and the immeasurable value of His free gift of salvation. Yeshua’s teachings consistently highlight that the kingdom of God is accessible to all, regardless of social status, material wealth, who you are or where you are in your life, and that true riches are found in a relationship with God. Isaiah’s message about coming to God without money directly relates to the mercy of God that is found in His Messiah. By offering His blessings without cost, God demonstrates that His mercy is abundant and not contingent upon human effort or worthiness. This is what causes Yeshua’s burden to be light (Matthew 11:28-30) and that is what sets us free. This is a powerful reminder that God’s grace is available to all, regardless of circumstance. It encourages us to turn away from worldly pursuits and to seek a deeper, more fulfilling relationship with God.
We note how this chapter provides a picture of the God of Israel who is loving, welcoming, and approving, seeking the return of his people like a son to his father. Note that these are not the words of inescapable destruction, but of the assurance of a future that is over-toned with blessing to those who seek Him. This chapter from Isaiah invites us to reflect on our own lives and priorities. It challenges us to consider what we are striving for and whether those pursuits truly satisfy our deepest needs. The call to seek the Lord while He may be found emphasizes the importance of prioritizing our spiritual well-being and turning to God with urgency and sincerity. Isaiah 55:1-6 is a profound invitation to receive God’s abundant mercy and free gift of salvation. It underscores the futility of seeking satisfaction in worldly things and calls for a wholehearted pursuit of God. The Isaiah text has exposed the barrier between humanity and God: which is unresolved transgressions. To bridge this gap, we are told that we only need to embrace the sacrificial offering made by the Servant (as foreseen) and welcome the divine mercy it brings. By doing so, we can fulfill our potential as God’s representatives in the world, a role the prophet Isaiah has been building towards since at least the second chapter of Isaiah. These passages also resonate with the NT teachings of Yeshua, who affirmed that the free gift of God’s grace and salvation is available to all who seek it. By coming to God without money, we acknowledge our dependence on His mercy, and we open ourselves to the true and lasting fulfillment that only He can provide. This profound message of God’s generosity and the urgency of seeking Him remains relevant and impactful for all of us today.
Masoretic Text (MSS) on Isaiah 55:1-6
Isaiah opens saying the following according to Isaiah 55:1-3.
ספר ישעיה פרק נה
א הוֹי כָּל-צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין-לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא-כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב: ב לָמָּה תִשְׁקְלוּ-כֶסֶף בְּלוֹא-לֶחֶם וִיגִיעֲכֶם בְּלוֹא לְשָֹבְעָה שִׁמְעוּ שָׁמוֹעַ אֵלַי וְאִכְלוּ-טוֹב וְתִתְעַנַּג בַּדֶּשֶׁן נַפְשְׁכֶם: ג הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם חַסְדֵי דָוִד הַנֶּאֱמָנִים:
Isaiah 55:1 states, “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. (הוֹי כָּל-צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין-לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא-כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב)” Isaiah 55:2 “Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. (לָמָּה תִשְׁקְלוּ-כֶסֶף בְּלוֹא-לֶחֶם וִיגִיעֲכֶם בְּלוֹא לְשָֹבְעָה שִׁמְעוּ שָׁמוֹעַ אֵלַי וְאִכְלוּ-טוֹב וְתִתְעַנַּג בַּדֶּשֶׁן נַפְשְׁכֶם)” Isaiah 55:3 “Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. (הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם חַסְדֵי דָוִד הַנֶּאֱמָנִים)”
Cross References for Isaiah 55:1-3: Ge 9:16; 17:7; Le 18:5; 2 Sa 7:8–19; 23:5; 2 Ch 6:42; Job 22:26; Ps 22:26; 42:1–2; 63:1; 78:1; 89:1, 28, 33–35, 49; 143:6; Pr 4:4; 9:5; Ec 6:2; So 5:1; Is 1:19; 23:18; 24:5; 25:6; 30:23; 35:7; 41:17; 44:3; 49:4; 51:4; 54:8, 10; 57:4; 59:21; 61:8; 62:8–9; 65:13; Je 2:13; 12:13; 30:9; 31:14, 31–34; 32:40; La 5:4; Eze 37:26; 47:1, 12; Ho 4:10; 8:7; 14:4, Joe 3:18; Mic 6:14; Hag 1:6; Zec 14:8; Sir 15:3; 24:19; 51:21–30; Mt 5:6; 10:8; 11:28; 13:44; Lk 6:21; Jn 4:10–15; 6:27, 35; 7:32–44; Ac 13:32–43; Ro 10:5; Heb 13:20; 1 Pe 2:2; Re 3:18; 21:6; 22:1–21
The verses from Isaiah 55:1-3 in Hebrew contain several interesting features that impact their interpretation and application to our lives. In Isaiah 55:1 we read הוֹי כָּל-צָמֵא לְכוּ לַמַּיִם (Ho, everyone who thirsts, come to the waters), here, כָּל-צָמֵא (everyone who thirsts) indicates an all-encompassing invitation. לַמַּיִם (to the waters) symbolizes the free and abundant provision of what God is providing. We note how the waters are used in Psalms chapter 1, the one who is planted next to the waters never thirsts or worries or has want. These things speak to the power of God in our lives for sustaining and keeping us. The word כָּסֶף (money) speaks to not needing to labor for what God is giving us. This verse addresses those without money and speaks about being fed both physically and spiritually. These things suggest that God’s blessings are freely given to those who seek the things of God. The mention of “without price” in verse 1 indicates that God’s provisions are freely given and not based on material gain. This highlights the idea of the grace and generosity of God. Isaiah 55:2 states, לָמָּה תִשְׁקְלוּ-כֶסֶף בְּלוֹא-לֶחֶם (Why do you spend money for what is not bread) where the word תִשְׁקְלוּ means “spend” or “weigh out,” emphasizing the futility of expending resources on things that don’t truly satisfy. לֶחֶם (bread) is a staple of life, here representing essential spiritual nourishment. In Isaiah 55:3 we read, הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי (Incline your ear and come to Me) where הַטּוּ means “incline,” suggesting an attentive and willing posture to listen and obey, and אֵלַי (to Me) signifies the direct, personal relationship God invites us into. We notice the way these things are written, they suggest that God’s provisions are not only material but also spiritual and eternal. We note the direct parallel in the NT text when Yeshua according to Matthew 11:28-30 invites the weary and heavy-laden to come to Him and find rest for their souls. Note the parallel verses in John 7:37-38: Jesus invites, “If anyone is thirsty, let him come to Me and drink. Whoever believes in Me, as the Scripture has said, streams of living water will flow from within him.” This parallels the invitation to come and drink in Isaiah 55:1. Yeshua also said to the woman at the well in John 4:14 the water He gives will become in the believer a spring of water welling up to eternal life. This echoes the idea of spiritual thirst being satisfied. In John 6:27 Yeshua states that the work of God is to believe in the One He has sent, which echoes the theme of hearing and obeying in Isaiah 55:2. Paul wrote according to 2 Corinthians 9:7-8 emphasizing the principle of generosity and the blessing of giving without expecting anything in return, which parallels the idea of sharing without price in Isaiah 55:1-2. The end of the book of Revelation uses this context as well, saying according to Revelation 22:17: “Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.” This verse mirrors the imagery of Isaiah 55, extending the offer of free, life-giving water. Isaiah 55:1-3 conveys the profound message of God’s abundant grace and the futility of seeking fulfillment in worldly things. It calls for an attentive and obedient response to God’s invitation, promising true spiritual nourishment and life in return. These NT passages underscore the themes of spiritual thirst being satisfied, the importance of hearing and obeying, the principle of grace and generosity, and the promise of eternal blessings for those who seek and trust in God.
Isaiah continues saying the following according to Isaiah 55:4-5.
ספר ישעיה פרק נה
ד הֵן עֵד לְאוּמִּים נְתַתִּיו נָגִיד וּמְצַוֵּה לְאֻמִּים: ה הֵן גּוֹי לֹא-תֵדַע תִּקְרָא וְגוֹי לֹא-יְדָעוּךָ אֵלֶיךָ יָרוּצוּ לְמַעַן יְהֹוָה אֱלֹהֶיךָ וְלִקְדוֹשׁ יִשְֹרָאֵל כִּי פֵאֲרָךְ: ו דִּרְשׁוּ יְהֹוָה בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב:
Isaiah 55:4 states, “Behold, I have given him for a witness to the people, a leader and commander to the people. (הֵן עֵד לְאוּמִּים נְתַתִּיו נָגִיד וּמְצַוֵּה לְאֻמִּים)” Isaiah 55:5 “Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee. (הֵן גּוֹי לֹא-תֵדַע תִּקְרָא וְגוֹי לֹא-יְדָעוּךָ אֵלֶיךָ יָרוּצוּ לְמַעַן יְהֹוָה אֱלֹהֶיךָ וְלִקְדוֹשׁ יִשְֹרָאֵל כִּי פֵאֲרָךְ)” Isaiah 55:6 “Seek ye the LORD while he may be found, call ye upon him while he is near: (דִּרְשׁוּ יְהֹוָה בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב)”
Cross References for Isaiah 55:4-6: Dt 4:29; 1 Sa 13:14; 2 Sa 22:44–45; 2 Ch 7:18; 15:2; Ps 18:43–44; 32:6; 50:15; 69:13; 103:title–22; Is 1:4; 2:3; 9:6–7, 13; 12:6; 32:1; 43:10; 44:23; 45:14, 19, 22–24; 49:6, 8, 12, 23; 52:15; 54:3, 5; 55:4; 58:9; 60:5, 9; 65:24; Je 29:12–14; 30:9; 33:3; Eze 18:27–32; 33:12–17; 34:23–24; 37:24–25; Da 9:25; Ho 3:5; Am 5:4, 6; Mic 5:2; Zec 8:22–23; Sir 5:7; Mt 5:25; 25:11; Lk 13:25, 17:26–30; Jn 7:34; 8:21; 18:37; Ac 3:13; 5:31; 13:34; 17:27, 32; 24:25; 2 Co 6:1–2; Eph 2:11–12; Heb 3:13; Re 1:5; 17:14; 19:16
Isaiah 55:4-5 has some interesting features such as the phrase, עֵד לְאוּמִּים (Witness to the peoples / nations) this phrase suggests that Isaiah is not only speaking to the people of Israel but also to the nations. The prophet’s message has universal significance, calling nations to acknowledge and worship the one true God. The phrase, נְתַתִּיו נָגִיד (I have appointed him ruler) this refers to a future leader or messianic figure who will bring salvation and glory to God’s people. The term “ruler” (נָגִיד) could also be translated as “prince” or “branch,” which is a reference to the Messiah in other prophetic texts. The phrase, גּוֹי לֹא-תֵדַע תִּקְרָא (A nation that does not know will call) this suggests that the good news of God’s salvation will reach even those who are far away and have not previously heard the name of the Lord, which again alludes to the gentile inclusion. The verse continues, יָרוּצוּ לְמַעַן יְהֹוָה (They will run to the Lord) which emphasizes the voluntary and eager response of the nations to embrace God’s salvation. It highlights the idea of repentance and turning to God in faith, that is coupled to the messianic expectation, exactly what we find according to the NT text. Notice how Isaiah 55:6 states, דִּרְשׁוּ יְהֹוָה בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב (Seek the Lord while He may be found; call on Him while He is near). The word דִּרְשׁוּ (seek) indicates an active and deliberate pursuit of God. there is a sense of urgency here in this verse (בְּהִמָּצְאוֹ) which also functions as an urgent call or appeal by God to both the nation of Israel and all of the world.
There are obvious parallels in the NT text, such as according to Acts 13:47, Paul quotes this verse when preaching to the Gentiles in Antioch, applying it to his ministry of bringing the gospel to the nations.
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 Romans 10:12-13, Paul cites Isaiah 65:1 and 65:19, which are similar to Isaiah 55:5, emphasizing that God desires all people to be saved and come to a knowledge of the truth. (Isaiah 55:5 Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee. הֵן גּוֹי לֹא-תֵדַע תִּקְרָא וְגוֹי לֹא-יְדָעוּךָ אֵלֶיךָ יָרוּצוּ לְמַעַן יְהֹוָה אֱלֹהֶיךָ וְלִקְדוֹשׁ יִשְֹרָאֵל כִּי פֵאֲרָךְ) According to Revelation 21:3, we read the text states, “the dwelling of God is with man,” which echoes the Torah centric concept (Genesis 17:7-8, Exodus 6:7, Leviticus 26:12, Deuteronomy 29:13) of God’s presence dwelling among His people, and then being made known among all nations. (Genesis 12:3, Exodus 19:5-6, Deuteronomy 4:6-8) These connections highlight the continuity of God’s redemptive plan from the Tanakh to the New Testament, as the gospel message proclaimed by Yeshua and his followers is in line with the prophetic promises made in the Hebrew Scriptures. In addition we read according to Acts 1:8, “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” This mirrors the role of being a witness to the nations. In Matthew 28:19-20 Yeshua states, “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.” This reflects the calling of nations to God. And Paul writes in Romans 15:12 “And again, Isaiah says, ‘The Root of Jesse will spring up, one who will arise to rule over the nations; in him the Gentiles will hope.'” This aligns with the imagery of nations being drawn to God’s splendor similar to what we read here in Isaiah 55. These verses from Isaiah speak to God’s universal invitation and the transformative impact of His glory, extending beyond Israel to all nations. Isaiah is encouraging us to actively seek God and recognize His sovereignty and grace in our lives.
Rabbinic Commentary on Isaiah 55:1-6
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 נה:א-ו
א יֵי כָל דְצָבֵי לְמֵילַף יֵיתֵי וְיֵילַף וּדלֵית לֵיה כְסַף אֵיתֹו שְמַעוּ וְאֵילַפוּ אֵיתֹו שְמַעוּ וְאֵילַפוּ בְלָא בִדמִין וְלָא בְמָמֹון אֻלפָן דְטָב מֵיחְמַר וּמֵיחֲלָב׃ ב לְמָא תִתקְלוּן כַספְכֹון בְלָא לְמֵיכַל וְלֵיאוּתְכֹון בְלָא לְמִסבַע קַבִילוּ קַבָלָא לְמֵימְרִי וַאְכוּלוּ דְטָב וְתִתפַנַק בִדדַהִין נַפשְכֹון׃ ג אַרכִינוּ אֻדנְכֹון וְקַבִילוּ לְמֵימְרִי שְמַעוּ וְתִתקַייַם נַפשְכֹון וְאַגזַר לְכֹון קְיָם עָלַם טָבוָת דָוִיד דִמהֵימְנִין׃ ד הָא רָב לְעַמְמַיָא מַנִיתֵיה מַלַך וְשַלִיט עַל כָל מַלכְוָתָא׃ ה הָא עַם דְלָא תִדַע יִפלְחוּנָך וְעַם דְלָא יַדעוּך יִרהְטוּן לְאַסָקָא לָך מִסִין בְדִיל יוי אְלָהָך וּלקַדִישָא דְיִשׂרָאֵל אְרֵי שַבְחָך׃ ו תְבַעוּ דַחלְתָא דַיוי עַד דְאַתוּן חַיִין בְעֹו מִן קֳדָמֹוהִי עַד דְאַתוּן קַייָמִין׃
Targum Jonathan son of Uziel Isaiah 55:1-6
55:1 Ho, every one that is willing to learn, let him come and learn, and he that hath no silver, come, hear and learn; come, hear and learn, without price and money, doctrine that is better than wine and milk. 55:2 Wherefore do ye weigh out your silver for that which is not food? and your wealth for that which satisfieth not? Hearken diligently to my WORD, and ye shall eat that which is good, and let your soul delight itself in fatness. 55:3 Incline your ear and receive instruction of my law, obey my WORD and your soul shall be quickened, and I will make an everlasting covenant with you, even the mercies of David, which are sure. 55:4 Behold, I have appointed him a prince, a king, and a ruler over all the kingdoms. 55:5 Behold, a people which thou knowest not shall serve thee, and a people which hath not known thee shall run to offer tribute unto thee, because of the Lord thy God, and for the Holy One of Israel; for He hath glorified thee. 55:6 Seek ye the fear of the Lord whilst ye are alive, supplicate before His presence whilst ye remain. (TgJ)
| ספר ישעיה פרק נה א הוֹי כָּל-צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין-לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא-כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב: ב לָמָּה תִשְׁקְלוּ-כֶסֶף בְּלוֹא-לֶחֶם וִיגִיעֲכֶם בְּלוֹא לְשָֹבְעָה שִׁמְעוּ שָׁמוֹעַ אֵלַי וְאִכְלוּ-טוֹב וְתִתְעַנַּג בַּדֶּשֶׁן נַפְשְׁכֶם: ג הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם חַסְדֵי דָוִד הַנֶּאֱמָנִים: | לוגוס א יֵי כָל דְצָבֵי לְמֵילַף יֵיתֵי וְיֵילַף וּדלֵית לֵיה כְסַף אֵיתֹו שְמַעוּ וְאֵילַפוּ אֵיתֹו שְמַעוּ וְאֵילַפוּ בְלָא בִדמִין וְלָא בְמָמֹון אֻלפָן דְטָב מֵיחְמַר וּמֵיחֲלָב׃ ב לְמָא תִתקְלוּן כַספְכֹון בְלָא לְמֵיכַל וְלֵיאוּתְכֹון בְלָא לְמִסבַע קַבִילוּ קַבָלָא לְמֵימְרִי וַאְכוּלוּ דְטָב וְתִתפַנַק בִדדַהִין נַפשְכֹון׃ ג אַרכִינוּ אֻדנְכֹון וְקַבִילוּ לְמֵימְרִי שְמַעוּ וְתִתקַייַם נַפשְכֹון וְאַגזַר לְכֹון קְיָם עָלַם טָבוָת דָוִיד דִמהֵימְנִין׃ | ספריה א יֵי כָל דְצָבֵי לְמֵילַף יֵיתֵי וְיֵילַף וּדלֵית לֵיה כְסַף אֵיתֹו שְמַעוּ וְאֵילַפוּ אֵיתֹו שְמַעוּ וְאֵילַפוּ בְלָא בִדמִין וְלָא בְמָמֹון אֻלפָן דְטָב מֵיחְמַר וּמֵיחֲלָב׃ ב לְמָא תִתקְלוּן כַספְכֹון בְלָא לְמֵיכַל וְלֵיאוּתְכֹון בְלָא לְמִסבַע קַבִילוּ קַבָלָא לְמֵימְרִי וַאְכוּלוּ דְטָב וְתִתפַנַק בִדדַהִין נַפשְכֹון׃ ג אַרכִינוּ אֻדנְכֹון וְקַבִילוּ לְמֵימְרִי שְמַעוּ וְתִתקַייַם נַפשְכֹון וְאַגזַר לְכֹון קְיָם עָלַם טָבוָת דָוִיד דִמהֵימְנִין׃ |
Isaiah continues according to the TgJ on Isaiah 55:1-3 saying, א יֵי כָל דְצָבֵי לְמֵילַף יֵיתֵי וְיֵילַף וּדלֵית לֵיה כְסַף אֵיתֹו שְמַעוּ וְאֵילַפוּ אֵיתֹו שְמַעוּ וְאֵילַפוּ בְלָא בִדמִין וְלָא בְמָמֹון אֻלפָן דְטָב מֵיחְמַר וּמֵיחֲלָב׃ 55:1 Ho, every one that is willing to learn, let him come and learn, and he that hath no silver, come, hear and learn; come, hear and learn, without price and money, doctrine that is better than wine and milk. ב לְמָא תִתקְלוּן כַספְכֹון בְלָא לְמֵיכַל וְלֵיאוּתְכֹון בְלָא לְמִסבַע קַבִילוּ קַבָלָא לְמֵימְרִי וַאְכוּלוּ דְטָב וְתִתפַנַק בִדדַהִין נַפשְכֹון׃ 55:2 Wherefore do ye weigh out your silver for that which is not food? and your wealth for that which satisfieth not? Hearken diligently to my WORD, and ye shall eat that which is good, and let your soul delight itself in fatness. ג אַרכִינוּ אֻדנְכֹון וְקַבִילוּ לְמֵימְרִי שְמַעוּ וְתִתקַייַם נַפשְכֹון וְאַגזַר לְכֹון קְיָם עָלַם טָבוָת דָוִיד דִמהֵימְנִין׃ 55:3 Incline your ear and receive instruction of my law, obey my WORD and your soul shall be quickened, and I will make an everlasting covenant with you, even the mercies of David, which are sure. (TgJ) Let’s look at the differences between the Targum Jonathan (TgJ) and the Hebrew text of Isaiah 55:1-3, and their implications:
Isaiah 55:1
Hebrew: הוי כל צמא לכו למים ואשר אין לו כסף לכו שברו ואכלו ולכו שברו בלא כסף ובלא מחיר יין וחלב
TgJ: יֵי כָל דְצָבֵי לְמֵילַף יֵיתֵי וְיֵילַף וּדלֵית לֵיה כְסַף אֵיתֹו שְמַעוּ וְאֵילַפוּ אֵיתֹו שְמַעוּ וְאֵילַפוּ בְלָא בִדמִין וְלָא בְמָמֹון אֻלפָן דְטָב מֵיחְמַר וּמֵיחֲלָב
Difference: The TgJ emphasizes “everyone who is willing to learn” (כָל דְצָבֵי לְמֵילַף), focusing on the desire for instruction. The Hebrew text invites “everyone who thirsts” (כָּל-צָמֵא) to come to the waters.
Implication: The TgJ’s focus on learning and instruction can be seen as broadening the invitation to include spiritual education and understanding.
Isaiah 55:2
Hebrew: למה תשקלו-כסף בלא-לחם ויגיעכם בלא לשבעה שמעו שמוע אלי ואכלו-טוב ותתענג בדשן נפשכם
TgJ: לְמָא תִתקְלוּן כַספְכֹון בְלָא לְמֵיכַל וְלֵיאוּתְכֹון בְלָא לְמִסבַע קַבִילוּ קַבָלָא לְמֵימְרִי וַאְכוּלוּ דְטָב וְתִתפַנַק בִדדַהִין נַפשְכֹון
Difference: Both versions question why people spend money on what is not food and labor without satisfaction. The TgJ explicitly mentions “accept My WORD” (קַבִילוּ קַבָלָא לְמֵימְרִי), suggesting a direct divine instruction.
Implication: The TgJ emphasizes the importance of heeding God’s words as the source of true nourishment and delight for the soul.
Isaiah 55:3
Hebrew: הטו אזנכם ולכו אלי שמעו ותחי נפשכם ואכרתה לכם ברית עולם חסדי דוד הנאמנים
TgJ: אַרכִינוּ אֻדנְכֹון וְקַבִילוּ לְמֵימְרִי שְמַעוּ וְתִתקַייַם נַפשְכֹון וְאַגזַר לְכֹון קְיָם עָלַם טָבוָת דָוִיד דִמהֵימְנִין
Difference: The TgJ translates “Incline your ear and receive instruction of my law, obey my WORD” (אַרכִינוּ אֻדנְכֹון וְקַבִילוּ לְמֵימְרִי) with a clear directive to follow divine teachings. The Hebrew text emphasizes “Incline your ear and come to Me.”
Implication: The TgJ stresses the act of receiving and obeying God’s law as a means to quicken the soul and establish an everlasting covenant, highlighting obedience and divine instruction.
In the NT text, we find this same concept on the invitation to spiritual nourishment when Yeshua said according to John 6:35 “Then Jesus declared, ‘I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.'” Matthew 11:28-30 also says, “Come to me, all who are weary and burdened, and I will give you rest… For my yoke is easy and my burden is light.” This echoes the call to seek sustenance in the God of Israel. These things are found in the everlasting covenant of God as we read according to Hebrews 13:20-21 “Now may the God of peace… that great Shepherd of the sheep, equip you with everything good for doing his will…” And 2 Corinthians 1:20 “For no matter how many promises God has made, they are ‘Yes’ in Christ. And so, through him the ‘Amen’ is spoken by us to the glory of God.” We note also that these things are coupled to our authentically seeking the Lord and His Messiah. This is why the Scriptures speak of “hearing and obeying” God’s word, because the one who does these things is authentically seeking the Lord. For example, Yeshua said according to John 5:24 “Very truly I tell you, whoever hears my word and believes him who sent me has eternal life and will not be judged but has crossed over from death to life.” James also said in his epistle, James 1:22 “Do not merely listen to the word, and so deceive yourselves. Do what it says.” Notice how when one only listens to the Word of God, and only says in his heart that these things are true, but does not live these truths out, then it is as if one is deceiving him or herself. We note this is why the Targum emphasizes the one who is willing to learn, where learning involves actually self-application. The TgJ’s version of Isaiah 55:1-3 adds depth to the invitation of divine teaching and nourishment that is consistent with the NT text. It highlights God’s call to learn, listen, and obey His word, offering a clear path to spiritual fulfillment and covenantal relationship. This theme resonates with the NT teachings where Yeshua speaks to the intention of each one of us to come to Him, promising rest, eternal life, and fulfillment for those who believe.
The Talmud Bavli has the following to say concerning these verses.
Talmud Bavli Taanit 7a:16
וְאָמַר רַבִּי אוֹשַׁעְיָא: לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה לִשְׁלֹשָׁה מַשְׁקִין הַלָּלוּ: בְּמַיִם, וּבְיַיִן, וּבְחָלָב. דִּכְתִיב: ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״, וּכְתִיב: ״לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב״, לוֹמַר לָךְ: מָה שְׁלֹשָׁה מַשְׁקִין הַלָּלוּ אֵין מִתְקַיְּימִין אֶלָּא בַּפָּחוּת שֶׁבַּכֵּלִים — אַף דִּבְרֵי תוֹרָה אֵין מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁדַּעְתּוֹ שְׁפָלָה.
And Rabbi Oshaya said: Why are matters of Torah likened to these three liquids: To water, wine and milk? As it is written with regard to water: “Ho, everyone who thirsts, come for water,” and it is written in the same verse: “Come, buy and eat; yea, come, buy wine and milk without money and without price.” This verse comes to tell you: Just as these three liquids can be retained only in the least of vessels, e.g., clay pots, but not vessels of silver and gold, as they will spoil, so too, matters of Torah are retained only by one whose spirit is lowly.
Rabbi Oshaya’s discussion in Taanit 7a:16 draws an insightful parallel between the Torah teachings and the three liquids: water, wine, and milk. Here the Torah is likened to Water, Wine, and Milk. These three liquids symbolize different aspects of spiritual nourishment and sustenance. (i) Water is essential for life, symbolizing basic sustenance and purification. (ii) Wine represents joy and celebration. (iii) Milk signifies growth and nourishment. Note something, how in ancient times, these liquids were best preserved in simple, humble vessels (e.g., clay pots). And similarly, the teachings of the Torah are best retained and internalized by those who are humble and lowly in spirit. These things emphasize the value of humility and simplicity in receiving and retaining the wisdom of God from the Scriptures. The reference to Isaiah 55:1-3 highlights that these spiritual gifts are offered freely, without cost, signifying God’s grace and generosity. Similarly, Yeshua said in John 6:35 “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.” This statement resonates deeply with this rabbinic teaching. Just as water, wine, and milk provide physical sustenance, Yeshua offers spiritual nourishment that satisfies our deepest needs. Coming to Yeshua and believing in Him fulfills the spiritual hunger and thirst within us. Both Rabbi Oshaya’s teaching and Yeshua’s invitation emphasize humility. Just as Torah is best retained by those who are humble, Yeshua’s followers are called to approach Him with a humble heart. Humility enables us to receive, internalize, and make a part of our lives the free gift of God. This is the gift of eternal life and fulfillment without cost, which reflects God’s boundless grace in Yeshua’s call and offer. These things call us to embrace humility in our spiritual journey and recognize that true wisdom and truth come from the bible, and to those who are willing, and it is a free gift from God. By integrating these things into our lives, we can foster a deeper, more fulfilling relationship with God our Father in Yeshua the Messiah!
| ספר ישעיה פרק נה ד הֵן עֵד לְאוּמִּים נְתַתִּיו נָגִיד וּמְצַוֵּה לְאֻמִּים: ה הֵן גּוֹי לֹא-תֵדַע תִּקְרָא וְגוֹי לֹא-יְדָעוּךָ אֵלֶיךָ יָרוּצוּ לְמַעַן יְהֹוָה אֱלֹהֶיךָ וְלִקְדוֹשׁ יִשְֹרָאֵל כִּי פֵאֲרָךְ: ו דִּרְשׁוּ יְהֹוָה בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב: | לוגוס ד הָא רָב לְעַמְמַיָא מַנִיתֵיה מַלַך וְשַלִיט עַל כָל מַלכְוָתָא׃ ה הָא עַם דְלָא תִדַע יִפלְחוּנָך וְעַם דְלָא יַדעוּך יִרהְטוּן לְאַסָקָא לָך מִסִין בְדִיל יוי אְלָהָך וּלקַדִישָא דְיִשׂרָאֵל אְרֵי שַבְחָך׃ ו תְבַעוּ דַחלְתָא דַיוי עַד דְאַתוּן חַיִין בְעֹו מִן קֳדָמֹוהִי עַד דְאַתוּן קַייָמִין׃ | ספריה ד הָא רָב לְעַמְמַיָא מַנִיתֵיה מַלַך וְשַלִיט עַל כָל מַלכְוָתָא׃ ה הָא עַם דְלָא תִדַע יִפלְחוּנָך וְעַם דְלָא יַדעוּך יִרהְטוּן לְאַסָקָא לָך מִסִין בְדִיל יוי אְלָהָך וּלקַדִישָא דְיִשׂרָאֵל אְרֵי שַבְחָך׃ ו תְבַעוּ דַחלְתָא דַיוי עַד דְאַתוּן חַיִין בְעֹו מִן קֳדָמֹוהִי עַד דְאַתוּן קַייָמִין׃ |
Isaiah continues according to the TgJ on Isaiah 55:4-6 saying, ד הָא רָב לְעַמְמַיָא מַנִיתֵיה מַלַך וְשַלִיט עַל כָל מַלכְוָתָא׃ 55:4 Behold, I have appointed him a prince, a king, and a ruler over all the kingdoms. ה הָא עַם דְלָא תִדַע יִפלְחוּנָך וְעַם דְלָא יַדעוּך יִרהְטוּן לְאַסָקָא לָך מִסִין בְדִיל יוי אְלָהָך וּלקַדִישָא דְיִשׂרָאֵל אְרֵי שַבְחָך׃ 55:5 Behold, a people which thou knowest not shall serve thee, and a people which hath not known thee shall run to offer tribute unto thee, because of the Lord thy God, and for the Holy One of Israel; for He hath glorified thee. ו תְבַעוּ דַחלְתָא דַיוי עַד דְאַתוּן חַיִין בְעֹו מִן קֳדָמֹוהִי עַד דְאַתוּן קַייָמִין׃55:6 Seek ye the fear of the Lord whilst ye are alive, supplicate before His presence whilst ye remain. (TgJ) Let’s look at the differences between the Targum Jonathan (TgJ) and the Hebrew text of Isaiah 55:4-6, and their implications:
Isaiah 55:4
Hebrew: הֵן עֵד לְאוּמִּים נְתַתִּיו נָגִיד וּמְצַוֶּה לְאֻמִּים
TgJ: הָא רָב לְעַמְמַיָא מַנִיתֵיה מַלַך וְשַלִיט עַל כָל מַלכְוָתָא
Difference: The TgJ translates it as “Behold, I have appointed him a prince, a king, and a ruler over all the kingdoms,” emphasizing a more universal authority. The Hebrew text focuses on the role of a witness and a leader/commander to the peoples.
Implication: The TgJ highlights the messianic figure’s broader dominion, suggesting an elevated status and far-reaching influence over nations.
Isaiah 55:5
Hebrew: הֵן גּוֹי לֹא-תֵדַע תִּקְרָא וְגוֹי לֹא-יְדָעוּךָ אֵלֶיךָ יָרוּצוּ לְמַעַן יְהֹוָה אֱלֹהֶיךָ וְלִקְדוֹשׁ יִשְֹרָאֵל כִּי פֵאֲרָךְ
TgJ: הָא עַם דְלָא תִדַע יִפלְחוּנָך וְעַם דְלָא יַדעוּך יִרהְטוּן לְאַסָקָא לָך מִסִין בְדִיל יוי אְלָהָך וּלקַדִישָא דְיִשׂרָאֵל אְרֵי שַבְחָך
Difference: The TgJ translates it as “Behold, a people which thou knowest not shall serve thee, and a people which hath not known thee shall run to offer tribute unto thee,” suggesting acts of service and tribute. The Hebrew text mentions calling nations and nations running to Israel because of God’s glory.
Implication: The TgJ emphasizes the tangible acts of service and tribute from the nations, indicating recognition and honor towards Israel due to God’s glory.
Isaiah 55:6
Hebrew: דִּרְשׁוּ יְהֹוָה בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב
TgJ: תְבַעוּ דַחלְתָא דַיוי עַד דְאַתוּן חַיִין בְעֹו מִן קֳדָמֹוהִי עַד דְאַתוּן קַייָמִין
Difference: The TgJ reads “Seek ye the fear of the Lord whilst ye are alive, supplicate before His presence whilst ye remain,” focusing on fearing and seeking the Lord during one’s lifetime. The Hebrew text invites seeking and calling upon the Lord while He is near.
Implication: The TgJ underscores the importance of seeking God’s presence and reverence throughout one’s life, emphasizing the urgency and ongoing nature of this pursuit.
There are NT parallels to the concepts that are found in the TgJ, such as according to Matthew 28:18 the scripture says, “Then Jesus came to them and said, ‘All authority in heaven and on earth has been given to me.'” This resonates with the notion of a messianic figure with universal authority. Paul wrote according to Philippians 2:10 “That at the name of Jesus every knee should bow, in heaven and on earth and under the earth.” This aligns with the idea of nations serving and recognizing the authority of the Messiah of God. Paul also wrote according to Romans 15:10-12 “And again he says, ‘Rejoice, O Gentiles, with his people.’ And again, ‘Praise the Lord, all you Gentiles, and let all the peoples extol him.’ And again Isaiah says, ‘The root of Jesse shall come, even he who arises to rule the Gentiles; in him shall the Gentiles hope.'” The Aramaic words and definitions in TgJ on Isaiah 55:4-6 emphasize the universal scope of God’s reign and the invitation to all nations to participate in His blessings. This theme is echoed in the NT, particularly in Yeshua’s commission to his disciples to make disciples of all nations and Paul’s reference to the inclusion of Gentiles in God’s plan.
The Talmud Bavli has the following to say concerning these verses.
Talmud Bavli Yevamot 105a:17
אֶלָּא: מִנַּיִן שֶׁאֲפִילּוּ נֶחְתַּם מִתְקָרֵעַ — שֶׁנֶּאֱמַר: ״מִי כַּה׳ אֱלֹהֵינוּ בְּכׇל קׇרְאֵנוּ אֵלָיו״, וְהָכְתִיב: ״דִּרְשׁוּ ה׳ בְּהִמָּצְאוֹ״! לָא קַשְׁיָא: הָא בְּיָחִיד, הָא בְּצִיבּוּר.
Rather, one must say as follows: From where is it derived that even when a community’s sentence is sealed, it may be torn up as a result of repentance, as it is stated: “For what great nation is there, that has God so close unto them, as the Lord our God is whenever we call upon Him?” (Deuteronomy 4:7). The Gemara objects: But isn’t it written in another verse: “Seek the Lord while He may be found, call upon Him when He is near” (Isaiah 55:6), implying that God is not always near and may not always answer whenever we call upon Him? The Gemara answers: This contradiction is not difficult. This verse is concerning an individual who must seek God where He is found, as He is not always equally accessible to answer those who call out to Him. That first verse is concerning a community, for whom He is accessible “whenever we call upon Him.”
Talmud Bavli Yevamot 105a:17 discusses the accessibility of God through repentance: “For what great nation is there, that has God so close unto them, as the Lord our God is whenever we call upon Him?” (Deuteronomy 4:7). The Talmud reconciles this with Isaiah 55:6, which implies that individuals must seek God actively while He is near. The rabbis distinguish between God’s constant accessibility to the community versus His conditional accessibility to individuals, urging collective repentance. The concepts from the NT and the TgJ on Isaiah 55:4-6, and the Talmud passage in Yevamot 105a:17 collectively emphasize the universal authority of the Messiah, the inclusive nature of God’s plan for all nations, and the accessibility of God through repentance and seeking Him. We note again how in Matthew 28:18 Yeshua declared his authority as the Messiah of God which resonates with the TgJ on Isaiah 55:4, where it speaks of a messianic figure appointed as “a prince, a king, and a ruler over all the kingdoms” (מַלַך וְשַלִיט עַל כָל מַלכְוָתָא). This is the Messianic Hope, where the Aramaic terms in TgJ, such as “prince,” “king,” and “ruler” (מַלַך וְשַלִיט), underscore the Messiah’s authority, aligning with Paul’s declaration in Philippians 2:10 and Romans 15:12 about the nations’ hope in the Messiah. In addition, the theme of nations recognizing God’s glory as stated in the TgJ is mirrored in NT passages where the Messiah’s reign extends to all people, fulfilling the prophetic vision of Isaiah. Both the NT and TgJ on Isaiah 55:4-6 present a Messiah with universal authority who invites all nations to partake in God’s blessings, reinforcing the inclusive nature of God’s redemptive plan. The invitation to seek God while He is near, as emphasized in Isaiah 55:6, is consistent with the NT calls to repentance and discipleship, urging individuals to respond to God’s mercy. The Talmudic teaching also highlights the power of repentance and seeking God, asserting that the Lord God of Israel is accessible to those who are seeking Him. This actually complements the NT emphasis on collective worship and mission, seen in Yeshua’s instructions to his disciples to reach out to all nations, fostering a global community under the authority of the Messiah and God our Father in heaven. All of these things collectively emphasize the universal authority of the Messiah, the call to all nations, and the importance of seeking God as individuals and as a nation. Notice how these things found in the book of Isaiah are consistent with the NT text from the sense of the Lord God having a global mission to seek men, women, and children to repent and turn from their sinful ways and turn to the holy and righteous God of Israel to have a relationship with Him!
