The God of Israel is Able to Work through Anyone and Any Circumstance, ישעיהו מה:א-ו / Isaiah 45:1-6

Introduction to Isaiah 45:1-6

In the opening passage of Isaiah 45 we read about Cyrus being God’s chosen one to deliver God’s people back to the Land of Israel. King Cyrus the Great, also known as Cyrus II of Persia, was the founder of the Achaemenid Empire, which was the first Persian Empire. He was born around 590 BCE and ruled from 559 BCE until his death in 530 BCE. He is known for his military conquests, his administrative and cultural achievements, and his tolerance towards different religions and cultures. Cyrus’s rule extended over a vast territory, including the regions of Persia, Media, Babylonia, Elam, and parts of Asia Minor, Egypt, and Central Asia. 

He is considered one of the most successful and influential leaders in ancient history, and his legacy has been celebrated by various cultures and religions, including Judaism in which the Scriptures prophetically speak of his liberation of Israel from Babylonian captivity. We note that later on the biblical text also verifies this prophecy of the deliverance and return of Israel to the Land of Israel. In summary, King Cyrus the Great was a powerful and influential ancient Persian ruler whose empire spanned across a vast territory, including modern-day Iran, Iraq, and parts of Central Asia. At the time Isaiah prophesied about King Cyrus in Isaiah 45:1, it is unlikely that he was known to the people of Israel. This prophecy was written around 700-681 BCE, while Cyrus the Great was not born until around 590 BCE and did not conquer Babylon until 539 BCE. We note that Cyrus lived only 9 years following conquering Babylon. Isaiah’s prophecy about Cyrus is an example of God’s plan to deliver His people and of His power to bring His plan to its completion. This is why we can trust the Lord God Almighty! In addition to this, there is extra-biblical evidence for Cyrus conquering Babylon according to the following sources. 

Historical Evidence of Cyrus Conquering Babylon

• Herodotus, “The Histories,” Book 1: Herodotus, a Greek historian, provides an account of the events leading up to the conquest of Babylon by Cyrus the Great. He describes the Persian campaigns against the Medes and the capture of Babylon by the Persians.
• Nabonidus Chronicle: This cuneiform tablet, also known as the Babylonian Chronicle, provides a contemporary account of the events surrounding the conquest of Babylon by Cyrus the Great. It records the capture of the city and the installation of Cyrus as the new ruler.
• Cyrus Cylinder: This ancient artifact, discovered in 1879, contains an inscription by Cyrus the Great that describes his conquest of Babylon and his restoration of various temples and religious practices. It provides insight into Cyrus’s motives and actions during this period.

Isaiah’s prophecy about King Cyrus in Isaiah 45:1 may have seemed to the people unlikely at the time. Historical evidence however supports the idea that Cyrus the Great did indeed conquer Babylon in 539 BCE. Sources such as Herodotus’s “The Histories,” the Nabonidus Chronicle, and the Cyrus Cylinder provide valuable information on this event and the broader historical context of the time. The Cyrus cylinder was used as a propaganda tool on Cyrus’s conquest of Babylon celebrating the taking of the kingdom. King Cyrus is mentioned 23 times in the Bible, across the books of 2 Chronicles, Ezra, Isaiah, and Daniel. Here is a list of the verses where Cyrus is mentioned: 2 Chronicles 36:22-23, Ezra 1:1-11, 3:7, 4:3, 4:5, 5:13-17, 6:3-5, 10:1, Nehemiah 12:22, Isaiah 44:24-28, 45:1-13, 46:11, 48:14, Daniel 1:21, 6:28, 10:1. These verses refer to Cyrus’s role in the Bible, including his conquest of Babylon, his decree to rebuild the temple in Jerusalem, his importance as a historical figure, and most of all how God’s word is accurate and trustworthy! 

Isaiah 45:1-25 is a complex and multi-layered chapter in the Book of Isaiah. The point that Isaiah demonstrates for us in chapter 45 is that in God’s Sovereignty, He is able to work through anyone of His choosing, through individuals or circumstances, for His divine purposes. This is even possible when a person has not even been born yet according to Isaiah 45:1-7, where the prophet Isaiah speaks of King Cyrus, a non-Israelite ruler, being anointed by God to fulfill the plan that He has for His people. The Lord God shows Isaiah the future exile and addresses the people of Israel and Judah, who are in Babylonian captivity. Isaiah delivers a message of hope and reassurance that their suffering is not in vain, because the Lord God has a plan for their deliverance and restoration. This is evident in verses 18-25, where Isaiah speaks of God’s ultimate plan for salvation and the restoration of His people. The connection to the Servant King Messiah can be seen in the broader context of Isaiah’s prophecies. Isaiah 45 is part of the larger section of Isaiah 40-55. We note that in these chapters, they are characterized by themes of comfort, hope, and restoration for God’s people, and include several prophecies about a coming Servant King who will bring salvation and justice to the world. This Servant King is interpreted in the NT text as reference to Yeshua the Messiah. In summary, Isaiah 45:1-25 is a significant chapter in the book of Isaiah as it emphasizes the sovereignty of God and His ability to work through unlikely individuals or circumstances for His divine purposes. We also note again how Cyrus is a non-Israelite ruler and worships foreign gods, and that it was not his strength or leadership skills that caused him to be successful in his delivering Israel from Babylonian rule. The reasons for His victory (see Isaiah 45:3, 45:4, 45:6) is entirely due to the character and power of God to work in history for His purposes alone. This is why we trust in the God of Israel and not man’s strengths. The world trusts in the strength of man, whereas we trust in the grace and mercy of God and in His providence to bring to completion what He has planned for us! 

Masoretic Text (MSS) on Isaiah 45:1-6

Isaiah opens saying the following according to Isaiah 45:1.

ספר ישעיה פרק מה
א   כֹּה-אָמַר יְהֹוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר-הֶחֱזַקְתִּי בִימִינוֹ לְרַד-לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ: 

Isaiah 45:1 states, “Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; (כֹּה-אָמַר יְהֹוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר-הֶחֱזַקְתִּי בִימִינוֹ לְרַד-לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ)”

Cross References on Isaiah 45:1: Ge 1:1–31; 39:1–6; Jdg 9:22–27; 2 Ch 36:22; Job 12:21; Ps 45:7; 73:23; Is 13:3; 22:21; 41:2, 13, 25; 42:6; 43:8–13; 44:28; 45:5; 48:14; Je 1:1–8; 50:3, 35; 51:11, 20, 24; Da 5:30; Mic 4:13; 1 Esd 1:1–18

Isaiah 45:1 has several features in the Hebrew text that are quite interesting, notably the use of the word משיח (mashiach), which means “anointed one” or “messiah.” The presence of this word in this verse highlights the importance of the messianic theme in Isaiah’s prophecy. Another interesting feature is the repetition of the phrase לפניו (lifneihu), which means “before him.” This phrase is used twice in the verse, emphasizing the idea that King Cyrus, who is being anointed by God, will have a significant impact on the nations and their rulers. The phrase “before him” (לפניו) in Isaiah 45:1 speaks to the Messiah of God in several ways. First, it emphasizes the idea that the messiah will have a significant impact on the world, just as King Cyrus is prophesied to have an influence on nations and their rulers. Firstly, this can be seen as a parallel to the way in which the life and teachings of Yeshua have had a profound impact on the course of human history and the lives of countless individuals. Secondly, the phrase לפניו “before him” can be understood as an indication of the authority and power of the messiah. By saying that nations and their rulers will bow before him, Isaiah is highlighting the importance of the messiah’s role in bringing God’s justice and salvation to the world. In the NT text this is emphasized where Yeshua is said to have come to establish God’s kingdom and to offer salvation to all who believe in him. Finally, the phrase לפניו “before him” can be seen as a reflection of the reverence and respect that should be shown to the messiah. By using this phrase, Isaiah is encouraging people to recognize the importance of the Anointed One’s mission and to submit to his authority. This is why in the NT text the Messiah is called Lord and how we are told to make him Lord of our lives. This can be understood as a call to faith and a reminder of the need to humbly acknowledge the Messiah’s role in bringing salvation and justice to the world. In summary, the phrase לפניו in Isaiah 45:1 speaks to the Messiah of God by emphasizing the messiah’s authority, power, and impact on the world. This is how Isaiah parallels the NT text of the messianic figure who is prophesied to bring salvation and justice to the world. This can be seen in passages such as Matthew 12:18-21, which quotes from Isaiah 42:1-4 to describe Yeshua as the “suffering servant” who will bring justice and righteousness to the world. 

Matthew 12:18–21  
12:18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles. 12:19 He shall not strive, nor cry; neither shall any man hear his voice in the streets. 12:20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 12:21 And in his name shall the Gentiles trust. (KJV ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου εἰς ὃν εὐδόκησεν ἡ ψυχή μου θήσω τὸ πνεῦμά μου ἐπʼ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ. οὐκ ἐρίσει οὐδὲ κραυγάσει, οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ. κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν . καὶ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.)

Notice how in the NT explains that Yeshua is the one who will lead the gentiles away from their idolatry and to the righteousness and holiness of the God of Israel. This again highlights the phrase לפניו in Isaiah 45:1 and the Lordship of the Messiah of God over the nations. This is the point that Isaiah has been making, that God is not the Lord over Israel alone, but also over the entire world. This was the point of God calling His people to be a holy nation (Shemot / Exodus 19:6) to be a witness of the power of God in the lives of His people, and to draw others to the One True God, the Creator who is Lord over all! We also note the phrase וּשְׁעָרִים לֹא יִסָּגֵרוּ (the gates will not be shut) can be a reference also to our always having the opportunity to repent and seek the God of Israel in the Messiah of God! This speaks to the power and mercy of God through His Messiah Yeshua!

Isaiah goes on saying the following according to Isaiah 45:2-3.

ספר ישעיה פרק מה
ב   אֲנִי לְפָנֶיךָ אֵלֵךְ וַהֲדוּרִים אֲוַשֵּׁר [אֲיַשֵּׁר] דַּלְתוֹת נְחוּשָׁה אֲשַׁבֵּר וּבְרִיחֵי בַרְזֶל אֲגַדֵּעַ: ג   וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים לְמַעַן תֵּדַע כִּי אֲנִי יְהֹוָה הַקּוֹרֵא בְשִׁמְךָ אֱלֹהֵי יִשְֹרָאֵל: 

Isaiah 45:2 states, “I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: (אֲנִי לְפָנֶיךָ אֵלֵךְ וַהֲדוּרִים אֲוַשֵּׁר [אֲיַשֵּׁר] דַּלְתוֹת נְחוּשָׁה אֲשַׁבֵּר וּבְרִיחֵי בַרְזֶל אֲגַדֵּעַ)” Isaiah 45:3 “And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel. (וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים לְמַעַן תֵּדַע כִּי אֲנִי יְהֹוָה הַקּוֹרֵא בְשִׁמְךָ אֱלֹהֵי יִשְֹרָאֵל)”

Cross References on Isaiah 45:2-3: Ge 1:1–31; 39:1–6; Ex 23:20; 33:12, 17; Jdg 9:22–27; 2 Ki 24:13; Job 3:21; Ps 107:16; 147:13; Pr 2:4; Is 13:2; 29:23; 40:4; 41:23, 25; 43:1, 8–13; 48:15; 49:1; Je 1:1–8; 41:8; 50:37; 51:13, 30; La 2:9; Na 3:13; 1 Esd 1:1–18

These verses (Isaiah 45:2-3) contain a powerful message about what God is promising to His people. First there is the Torah concept of God going before His people, this is repeated many times in the Torah in relation to God going before the people when they enter the Promised Land. (i.e. Shemot / Exodus 33:2) 

ספר שמות פרק לג
א   וַיְדַבֵּר יְהֹוָה אֶל-מֹשֶׁה לֵךְ עֲלֵה מִזֶּה אַתָּה וְהָעָם אֲשֶׁר הֶעֱלִיתָ מֵאֶרֶץ מִצְרָיִם אֶל-הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה: ב   וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ וְגֵרַשְׁתִּי אֶת-הַכְּנַעֲנִי הָאֱמֹרִי וְהַחִתִּי וְהַפְּרִזִּי הַחִוִּי וְהַיְבוּסִי: 

Shemot / Exodus 33:1-2  
33:1 And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: 33:2 And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite: (KJV)

Here the Lord God is directing Moshe and tells him to take the people to the Promised Land and how he will send His angel before them to drive out the wicked people that are living there. We note that this land belonged to Abraham because it was promised by God to him. Also we note that the people were given approximately 450 years to repent of their sins, and turn from their idolatry and works of wickedness, their religious practices involved human sacrifice which is an abomination before God. So the Lord God sought for the Promised Land to be cleansed from the wickedness of the people, and He used Israel to drive the evil from the land, just like He is doing today with Hamas and Hezbollah. Here in the Isaiah text, this phrase אֲנִי לְפָנֶיךָ אֵלֵךְ (I will go before you) emphasizes the importance of God’s divine presence and guidance for His people. This marks how the Lord God is actively involved in leading and guiding His people, and preparing the way for His people if they are going and doing what He wants them to. These verses also provide imagery of leveling mountains, straightening out what is crooked, and breaking down gates of bronze and bars of iron. These things also suggest how the Lord God is helping us to overcome obstacles. These things speak to the power of God and how nothing can hinder His purposes. Isaiah 45:3 speaks of hidden treasures and secrets, אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים (hidden riches of secret places) which speak of divine blessings from the sense of the hidden treasures may be a reference to spiritual truth, insights and revelation from the Scriptures, and how to apply God’s word to our lives, etc. We also note again here in this phrase לְמַעַן תֵּדַע כִּי אֲנִי יְהֹוָה (so that you may know that I am the Lord) this is frequently stated throughout the Scriptures, and this speaks to our personal relationship with God, how the Lord God is always working to reveal Himself to us in our lives, so that we can trust Him. This is emphasized by the phrase הַקּוֹרֵא בְשִׁמְךָ (who calls you by name) how here Isaiah speaks of God calling Cyrus years before he was even born, and this emphasizes how the Lord is also calling us, and knows us, which is a way to show how the Lord also has an intimate knowledge of us as well wanting us to respond to that call for repentance, righteousness, and holiness. 

These Scriptures offer us great hope as it reminds us of the Great God that we serve, who goes ahead of us and removes our obstacles and provides us with wisdom and hidden treasures which bring glory to His Name. These things also remind us that we can trust God even when we are being faced with challenges, and how the Lord God knows us on an individual basis. We also note that these verses call out Cyrus by name, and so they are specifically addressing Cyrus, but they are also foreshadowing the future work of the Messiah of God as we read according to the NT text. We note how the active involvement of God in the lives of His people, calling both the Jew and the non-Jew, remains consistent in both the Tanakh and the NT texts. We note that these verses are not directly cited in the NT but the themes here in Isaiah are consistent with what we read about Yeshua as the Messiah of God who fulfills God’s promises and leads us to great treasures, calls us by name, and leads us in the way of God to eternal life. We note how Yeshua spoke of these things from the sense of what he said according to Matthew 6:19-21.

Matthew 6:19–21  
6:19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 6:20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 6:21 For where your treasure is, there will your heart be also. (KJV Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται καὶ ἡ καρδία σου.)

The idea of storing up treasures in heaven rather than on earth is a similar concept in relation to hidden treasures like we read in Isaiah 45:2. We also note that in John 10:3, Yeshua refers to himself as the “shepherd” who goes before his followers, a concept that parallels what we read in Isaiah 45:2 in relation to the Lord making straight paths and breaking down the iron brass gates and bars of iron, etc. Overall, these verses from Isaiah 45:2-3 speak of God’s guidance, provision, and calling, and they offer a future expectation of the Messiah’s role in bringing these blessings to the world through the knowledge of the God of Israel. By understanding the Hebrew text and the nuances of these verses, we can better appreciate the significance of these verses and their relevance to our lives today. We also note that these things speak to Cyrus recognizing what God has done having commissioned him to deliver Israel from Babylon. Also, there is no record of Cyrus converting by faith in the God of Israel, but in a parallel fashion, this may be similar to what Pharaoh experienced, that Pharaoh eventually came to recognize the power and sovereignty of God, so too Cyrus would recognize the power and sovereignty of the God of Israel who spoke of these things and brought them to pass. (see Ezra 1:2-4) 

Isaiah continues to say the following according to Isaiah 45:4-5.

ספר ישעיה פרק מה
ד   לְמַעַן עַבְדִּי יַעֲקֹב וְיִשְֹרָאֵל בְּחִירִי וָאֶקְרָא לְךָ בִּשְׁמֶךָ אֲכַנְּךָ וְלֹא יְדַעְתָּנִי: ה   אֲנִי יְהֹוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי: 

Isaiah 45:4 states, “For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. (לְמַעַן עַבְדִּי יַעֲקֹב וְיִשְֹרָאֵל בְּחִירִי וָאֶקְרָא לְךָ בִּשְׁמֶךָ אֲכַנְּךָ וְלֹא יְדַעְתָּנִי)” Isaiah 45:5 “I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: (אֲנִי יְהֹוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי)”

Cross References on Isaiah 45:4-5: Ge 1:1–31; 39:1–6; Ex 20:3; 33:12, 17; Dt 4:35, 39; 32:12, 39; Jdg 2:10; 9:22–27; 1 Sa 2:4; Job 12:21; Ps 18:31–32, 39; Is 14:1; 22:21; 40:26; 41:8–9; 42:19; 43:1, 8–13; 44:1, 5–6, 8; 45:3, 5–6, 14, 18, 21–22; 46:9; 48:15; 62:2; Je 1:1–8; Eze 30:24–25; 1 Esd 1:1–18; Ac 17:23

Here Isaiah 45:4-5, we find several interesting features in the Hebrew text that can help us understand the meaning and significance of these verses. First, the Hebrew phrase לְמַעַן עַבְדִּי יַעֲקֹב וְיִשְֹרָאֵל בְּחִירִי (for the sake of my servant Jacob, and Israel my chosen one) in verse 4 emphasizes that God has chosen and called both the nation of Israel for his purposes. This idea of God’s selection and calling is a recurring theme throughout the Bible. Second, the Hebrew phrase וָאֶקְרָא לְךָ בִּשְׁמֶךָ אֲכַנְּךָ (and I call you by your name, I surname you) is also repeated here and follows through that the Lord God is giving a special name and identity to the one being addressed. We note a parallel to the book of Revelation according to Revelation 2:17.

Revelation 2:17  
2:17 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. (KJV Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου καὶ δώσω αὐτῷ ψῆφον λευκήν, καὶ ἐπὶ τὴν ψῆφον ὄνομα καινὸν γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων.)

In the book of Revelation, Revelation 2:17 specifically mentions receiving a white stone with a new name written on it. Both of these passages speak of God’s calling and naming, and the context speaks to the hidden spiritual truths that God will give to His people. The renaming in Revelation is only known to the recipient and to God, and in Isaiah the name was made known to all for the purpose of recognizing that God is at work. These things speak to the idea that God knows us individually and how his blessings are unique to each of us, and how there are eternal rewards for those who overcome and keep the faith! 

Third, the Hebrew phrase אֲנִי יְהֹוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי (I am the Lord, and there is no other, there is no God but me, I arm you, though you do not know me) basically the entire verse 5 emphasizes that the Lord God is the only true God, and that He is the one who is empowering and equipping the one being addressed. This idea of God alone and there being no other is also a recurring theme throughout the Bible. In the New Testament, there are several parallels to the content of these verses. For example, in Romans 9:11-13, Paul speaks of God’s selection of Jacob over Esau, a Torah based concept that is similar to the idea of God’s choosing of Jacob in Isaiah 45:4. Overall, these verses from Isaiah 45:4-5 speak of God’s choosing, naming, and authority, and they offer a glimpse of the Messiah’s role in bringing these blessings to the world. 

Isaiah continues saying the following according to Isaiah 45:6.

ספר ישעיה פרק מה
ו   לְמַעַן יֵדְעוּ מִמִּזְרַח-שֶׁמֶשׁ וּמִמַּעֲרָבָה כִּי-אֶפֶס בִּלְעָדָי אֲנִי יְהֹוָה וְאֵין עוֹד: 

Isaiah 45:6 states, “That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. (לְמַעַן יֵדְעוּ מִמִּזְרַח-שֶׁמֶשׁ וּמִמַּעֲרָבָה כִּי-אֶפֶס בִּלְעָדָי אֲנִי יְהֹוָה וְאֵין עוֹד)”

Cross References on Isaiah 45:6: Ge 1:1–31; 39:1–6; Dt 4:35; Jdg 9:22–27; Ps 102:15; 113:3; Is 11:9; 14:13–14; 37:20; 43:5, 8–13; 44:8; 45:5–6, 14, 18, 21–22; 46:9; 47:8, 10; 52:10; 59:19; Je 1:1–8; Zep 2:15; Mal 1:11; 1 Esd 1:1–18

This verse (Isaiah 45:6) appears to be statements to reinforce the previous statements in Isaiah 45:3-5. The significance of this verse is found in the Hebrew phrase לְמַעַן יֵדְעוּ מִמִּזְרַח-שֶׁמֶשׁ וּמִמַּעֲרָבָה (so that from the rising of the sun to the place of its setting, men may know there is none besides me) which emphasizes that God is the only true God, and that His power and authority extend to all corners of the earth through the description of the rising sun which shines over all the earth. This idea of God being one and there being none else is a Torah based concept. We get these parallels from the Creation account and from the Shema in Devarim / Deuteronomy 6:4. 

ספר דברים פרק ו
ד   שְׁמַע יִשְֹרָאֵל יְהוָֹה אֱלֹהֵינוּ יְהוָֹה | אֶחָד: ה   וְאָהַבְתָּ אֵת יְהוָֹה אֱלֹהֶיךָ בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ וּבְכָל-מְאֹדֶךָ:

Devarim / Deuteronomy 6:4–5  
6:4 Hear, O Israel: The LORD our God is one LORD: 6:5 And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. (KJV)

This verse also speaks to the omnipotence and omniscience of God which is also a recurring theme throughout the Scriptures. This is how the Shema is understood emphasized by the Hebrew phrase אֶפֶס בִּלְעָדָי אֲנִי יְהֹוָה וְאֵין עוֹד (I am the Lord, and there is no other). The God of Israel is the only true God, and there is no other god besides Him. This idea of God’s exclusivity and sovereignty is also very important. In John 8:24, Yeshua said, “I told you that you would die in your sins; if you do not believe that I am he, you will indeed die in your sins.” This statement echoes the exclusivity of the Messiah of God and of the authority that God has given His Messiah. Overall, these verses again offer a glimpse of the Messiah’s role, who he is, and what he will do, and how he will bring a great blessing to the world, that of revelation and faith in our Father who is in heaven! We note something here about the power of God to reveal His truth according to these verses from Isaiah 45:1-6. This idea of revelation is on both a national basis, and here is also spoken of on an individual basis. This means that there is a personal revelation of God that is happening for each individual. We recognize the significance of this in relation to the Messiah of God and to salvation. Each of us has to come to the point, personally, to recognize who the Messiah sent of God is, and to believe and trust in what He has done by the power of God. This is transformative from the sense of eliciting faith and then faithfulness in God’s Word which lead to salvation, freedom, and truth. Notice how all of these things find its peak significance in Yeshua the Messiah of God who is revealed to us, where we give ourselves over completely to the Lord and transform our lives for His glory. Note that this is unique among all religions, and consistent of these principles throughout scripture over thousands of years of history prove to us how the Lord God Almighty is working and moving and calling us to these things. This is why Paul wrote what he did saying that every knee will bow to God in heaven and to His Messiah (Philippians 2:10-11).

Philippians 2:10–11  
2:10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 2:11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (KJV ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός.)

God’s uniqueness, His love, His redemption, and His revelation and transformative power, it is for these things and much much more that all will recognize the authority and sovereignty of God! Because of this, all pride and arrogance will be brought low in the realization that the Lord God truly is Lord and King over all! One day all confusion on this will be wiped away, and everyone both the living and the dead who are raised will receive the personal revelation of God, and it will either be to joy or despair, depending upon what one had decided upon in this lifetime. So it is essential now, at this time, that we recognize the call of God in our lives to His Messiah Yeshua, and to the God of Israel, and surrender our lives to Him for His glory. Because the days are growing short, and there will come a day when it is too late to make a decision to trust in the God of Israel and His Messiah Yeshua!

Rabbinic Commentary on Isaiah 45:1-6

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 מה:א-ו
א  כִּדְנַן אֲמַר יְיָ לִמְשִׁיחֵהּ לְכוֹרֶשׁ דְאַתְקְפֵית בִּימִינֵהּ לְמִמְסַר קֳדְמוֹהִי עַמְמִין וְחַרְצֵי מַלְכִין אַשְׁרֵי לְפַּתָּחָא קֳדָמוֹהִי דָשִׁין וְתַרְעִין לָא יִתְאַחָדוּן: ב  מֵימְרִי קֳדָמָךְ יְהָךְ וְשׁוּרַיָא אֲכַבֵּשׁ דָשִׁין דִנְחָשׁ אֱתַּבֵר וְעַבְרִין דְבַרְזֶל אֲקַצֵץ: ג  וְאֶתֵּן לָךְ אוֹצְרִין דַחֲשׁוֹךְ וְסִימָן דְמִטַמְרָן בְּדִיל דְתֵידַע אֲרֵי אֲנָא יְיָ דְרַבֵּיתִי בִשְׁמָךְ אֱלָהָא דְיִשְׂרָאֵל: ד  בְּדִיל עַבְדִי יַעֲקֹב וְיִשְׂרָאֵל בְּחִירִי וּקְרֵית לָךְ בִּשְׁמָךְ אַתְקֵינְתָּךְ וְלָא יְדַעְתָּא לְמִדְחַל קֳדָמַי: ה  אֲנָא יְיָ וְלֵית עוֹד וּבַר מִנִי לֵית אֱלָהָא סְעַדְתִּיךְ וְלָא יָדַעְתָּא לְמִדְחַל קֳדָמַי: ו  בְּדִיל דְיֵדְעוּן מִמַדְנַח שִׁמְשָׁא וּמִמַעַרְבָא אֲרֵי לֵית בַּר מִנִי אֲנָא יְיָ וְלֵית עוֹד:

Targum Jonathan son of Uziel Isaiah 45:1-6
45:1 Thus saith the Lord to His anointed, to Cyrus, whom I hold firm by his right hand, to deliver the nations unto him; and I will loose the loins of the kings, to open the doors before him, and the gates shall not be shut. 45:2 My WORD shall go before thee, I will have a way in the plains; I will break in pieces the doors of brass, and cut in sunder the bars of iron. 45:3 And I will give thee the treasures of darkness, and hidden treasures, that thou mayest know, that I, the Lord, who called thee by thy name, am the God of Israel. 45:4 For Jacob my servant’s sake, and Israel my elect, yea, I have called thee by thy name; I have guided thee, though thou hast not known that thou shouldest fear me. 45:5 I am the Lord, and none else; there is no God beside me: I have supported thee, though thou hast not known that thou shouldest fear me: 45:6 That they may know from the rising of the sun, and from the west; I am the Lord, and there is none else: (TgJ)

ספר ישעיהו פרק מ הא   כֹּה-אָמַר יְהֹוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר-הֶחֱזַקְתִּי בִימִינוֹ לְרַד-לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ:

לוגוס א  כִדנָן אְמַר יוי לִמשִיחֵיה לְכֹורַש דְאַתקֵיפִית בְיַמִינֵיה לְמִמסַר קֳדָמֹוהִי עַמְמִין וְחַרצֵי מַלכְוַן אְשָרֵי לְפַתָחָא קֳדָמֹוהִי דַשִין וְתַרעִין לָא יִתאַחְדוּן׃

ספריה א  כִּדְנַן אֲמַר יְיָ לִמְשִׁיחֵהּ לְכוֹרֶשׁ דְאַתְקְפֵית בִּימִינֵהּ לְמִמְסַר קֳדְמוֹהִי עַמְמִין וְחַרְצֵי מַלְכִין אַשְׁרֵי לְפַּתָּחָא קֳדָמוֹהִי דָשִׁין וְתַרְעִין לָא יִתְאַחָדוּן:

Isaiah opens Chapter 45 according to the TgJ saying the following, א  כִּדְנַן אֲמַר יְיָ לִמְשִׁיחֵהּ לְכוֹרֶשׁ דְאַתְקְפֵית בִּימִינֵהּ לְמִמְסַר קֳדְמוֹהִי עַמְמִין וְחַרְצֵי מַלְכִין אַשְׁרֵי לְפַּתָּחָא קֳדָמוֹהִי דָשִׁין וְתַרְעִין לָא יִתְאַחָדוּן: 45:1 Thus saith the Lord to His anointed, to Cyrus, whom I hold firm by his right hand, to deliver the nations unto him; and I will loose the loins of the kings, to open the doors before him, and the gates shall not be shut. (TgJ) The Targum translation of Isaiah 45:1 differs from the Hebrew Bible translation in several ways. First, the Targum translates לִמְשִׁיחֵהּ (to His anointed) similarly  as לִמְשִׁיחוֹ (to His Messiah). Maintaining this translation emphasizes the idea that the prophecy is about the coming of the Messiah, rather than simply about Cyrus the king. Second, the Targum translates לְמִמְסַר קֳדְמוֹהִי (to deliver the nations unto him), this translation emphasizes the idea that the Messiah will bring deliverance and freedom to the nations, rather than just to Israel. Third, the Targum translates similarly וְתַרְעִין לָא יִתְאַחָדוּן (and the gates shall not be shut) which also emphasizes the idea that the Messiah will bring peace and prosperity to those who serve him. These differences in translation can affect our interpretation and application of these scriptures to our lives by emphasizing the Messiah’s role in bringing deliverance and peace to the nations which inspire us to seek justice and peace in our own lives and communities to be an example to others. Similarly, the TgJ focus on the importance of serving the great king can encourage us to be faithful and devoted servants of God. Both the Hebrew bible and the Aramaic Targum speak of opening doors and gates for Cyrus. Notice how the TgJ shifts the focus to spiritual enlightenment when it translates “He shall reveal my judgment unto the nations.” This suggests that the Messiah’s mission extends beyond physical conquests to spiritual truth and salvation by faith. Note how this can be backed out of the Messiah’s role to reveal the divine judgment of God to the nations, and this is accomplished through a personal understanding of God’s Torah and the concept of redemption. Because of these things we can recognize the spiritual insights the Messiah gives us in the Torah of God which reveal what God’s plan is for our lives. Here the Isaiah text and the TgJ emphasize spiritual renewal, to cause one to turn from idolatry, and be restored into the family of God through faith. These differences in the TgJ compared to the Hebrew bible cause us to seek a deeper understanding of God’s Word and application for our lives, and reveal a deeper spiritual meaning which apply not just to Israel but to all the world, to all of those who would turn from their wicked ways and seek the God of Israel, His holy and righteous ways, and His Messiah Yeshua!

Rashi states this about the Messiah in His commentary Rashi on Isaiah 45:1 Part 1 “to His anointed one Every title of greatness is called anointing. Comp. (Num. 18:8) ‘To you I have given them for greatness (לְמָשְׁחָה).’ Our Sages, however, said: To the King Messiah, the Holy One, blessed be He, says, ‘I complain to you about Cyrus,’ as it is stated in Tractate Megillah 12a.” So here we see Rashi draw out this idea that the Messiah of God complained to God about this Scripture from Isaiah 45:1 based upon a discussion from the rabbis in the Talmud. Let’s look at the Talmud Bavli and see what the rabbis have to say concerning this. 

Talmud Bavli Megillah 12a:5
דָּרַשׁ רַב נַחְמָן בַּר רַב חִסְדָּא, מַאי דִּכְתִיב: ״כֹּה אָמַר ה׳ לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר הֶחֱזַקְתִּי בִימִינוֹ״, וְכִי כּוֹרֶשׁ מָשִׁיחַ הָיָה? אֶלָּא אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמָשִׁיחַ: קוֹבֵל אֲנִי לְךָ עַל כּוֹרֶשׁ. אֲנִי אָמַרְתִּי: הוּא יִבְנֶה בֵּיתִי וִיקַבֵּץ גָּלִיּוֹתַי, וְהוּא אָמַר: ״מִי בָכֶם מִכׇּל עַמּוֹ וְיַעַל״.
Apropos its mention of Cyrus, the Gemara states that Rav Naḥman bar Rav Ḥisda interpreted homiletically a verse concerning Cyrus: What is the meaning of that which is written: “Thus says the Lord to His anointed, to Cyrus, whose right hand I have held” (Isaiah 45:1), which seemingly is referring to Cyrus as God’s anointed? Now was Cyrus God’s anointed one, i.e., the Messiah, that the verse should refer to him in this manner? Rather, the verse should be understood as God speaking to the Messiah with regard to Cyrus: The Holy One, Blessed be He, said to the Messiah: I am complaining to you about Cyrus, who is not acting in accordance with what he is intended to do. I had said: “He shall build My House and gather My exiles” (see Isaiah 45:13), but he did not carry this out. Rather, he said: “Whoever is among you of all His people…let him go up to Jerusalem” (Ezra 1:3). He gave permission to return to Israel, but he did no more than that.

We note something about Isaiah 45:1, here the verse explicitly refers to Cyrus as God’s anointed one. Here in the Talmud, when we survey the rabbinic literature, the rabbis cite various passages from the Talmud (like Rashi) and other rabbinic literature, such as Sanhedrin 98b and Midrash Rabbah, which discuss the messianic age and the coming of a future messiah. These sources provide additional interpretations of Isaiah 45:1, showing how the verse can be understood in a variety of ways and how it relates to the broader themes of the Bible and Jewish tradition. What this reveals to us is how the Scriptures have multiple levels of meaning, especially in regards to the future coming of the Messiah of God. Here we read in the Talmud that God complained to the Messiah about Cyrus. We also read this in tractate Megillah 12 a as well. The reason we have this interpretation of Isaiah 45:1 is because the rabbis emphasize that the true Messiah, the true anointed one of God, will surpass what Cyrus has done. Cyrus played an important role in the history of Israel, but the Messiah will play a greater role in the final redemption and gathering of the exiles and establishing an everlasting kingdom of righteousness. Notice how God is not in the business of forcing people to be righteous. This is why one of the tasks of the Messiah will be as we had discussed above that the Messiah will reveal a deeper spiritual meaning which apply not just to Israel but to all the world in transforming the lives of people to have the desire to seek the God of Israel, turn from idolatry, and walk in God’s holy and righteous ways. This is all accomplished by the indwelling of the Holy Spirit of God in each individual who would draw near to and see His Messiah! Cyrus served as a historical figure to deliver Israel, and how both the Scriptures and the rabbis believe the Messiah has a greater and specific purpose to fulfill God’s ultimate redemption for all of those who want it. Note how this is what the NT text states about Yeshua as the Messiah of God. Based upon these things, all of what is written in the NT text can easily fit within the general consensus in the rabbinic texts concerning Yeshua. Overall, the rabbinic interpretation of Isaiah 45:1 shows how the Bible can be understood in different ways, and how different passages can be connected to a variety of themes and messages, even to those given in the NT text. By exploring these passages and their interpretations, we can gain a deeper understanding of the Bible’s teachings and how they relate and are consistent throughout the biblical text! 

ספר ישעיהו פרק מה ב   אֲנִי לְפָנֶיךָ אֵלֵךְ וַהֲדוּרִים אֲוַשֵּׁר [אֲיַשֵּׁר] דַּלְתוֹת נְחוּשָׁה אֲשַׁבֵּר וּבְרִיחֵי בַרְזֶל אֲגַדֵּעַ: ג   וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים לְמַעַן תֵּדַע כִּי אֲנִי יְהֹוָה הַקּוֹרֵא בְשִׁמְךָ אֱלֹהֵי יִשְֹרָאֵל: ד   לְמַעַן עַבְדִּי יַעֲקֹב וְיִשְֹרָאֵל בְּחִירִי וָאֶקְרָא לְךָ בִּשְׁמֶךָ אֲכַנְּךָ וְלֹא יְדַעְתָּנִי: ה   אֲנִי יְהֹוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי:

לוגוס ב     מֵימְרִי קֳדָמָך יְהָך וְשוּרַיָא אְכַבֵיש דַשִין דִנחָש אְתַבַר וְעָבְרִין דְבַרזַל אְקַצֵיץ׃ ג     וְאַתֵין לָך אֹוצְרִין דַחְשֹוך וְסִימָן דְמִיטַמרָן בְדִיל דְתִידַע אְרֵי אְנָא יוי דְרַבִיתָך בִשמָך אְלָהָא דְיִשׂרָאֵל׃ ד     בְדִיל עַבדִי יַעְקֹב וְיִשׂרָאֵל בְחִירִי וּקרֵית לָך בִשמָך אַתקֵינתָך וְלָא יְדַעתָא לְמִפלַח קֳדָמַי׃ ה     אְנָא יוי וְלֵית עֹוד בָר מִנִי לֵית אְלָה סְעַדתָך וְלָא יְדַעתָא לְמִפלַח קֳדָמַי׃

ספריה ב  מֵימְרִי קֳדָמָךְ יְהָךְ וְשׁוּרַיָא אֲכַבֵּשׁ דָשִׁין דִנְחָשׁ אֱתַּבֵר וְעַבְרִין דְבַרְזֶל אֲקַצֵץ: ג  וְאֶתֵּן לָךְ אוֹצְרִין דַחֲשׁוֹךְ וְסִימָן דְמִטַמְרָן בְּדִיל דְתֵידַע אֲרֵי אֲנָא יְיָ דְרַבֵּיתִי בִשְׁמָךְ אֱלָהָא דְיִשְׂרָאֵל: ד  בְּדִיל עַבְדִי יַעֲקֹב וְיִשְׂרָאֵל בְּחִירִי וּקְרֵית לָךְ בִּשְׁמָךְ אַתְקֵינְתָּךְ וְלָא יְדַעְתָּא לְמִדְחַל קֳדָמַי: ה  אֲנָא יְיָ וְלֵית עוֹד וּבַר מִנִי לֵית אֱלָהָא סְעַדְתִּיךְ וְלָא יָדַעְתָּא לְמִדְחַל קֳדָמַי:

Isaiah goes on saying the following according to the TgJ on Isaiah 45:2-5, ב  מֵימְרִי קֳדָמָךְ יְהָךְ וְשׁוּרַיָא אֲכַבֵּשׁ דָשִׁין דִנְחָשׁ אֱתַּבֵר וְעַבְרִין דְבַרְזֶל אֲקַצֵץ: 45:2 My WORD shall go before thee, I will have a way in the plains; I will break in pieces the doors of brass, and cut in sunder the bars of iron. ג  וְאֶתֵּן לָךְ אוֹצְרִין דַחֲשׁוֹךְ וְסִימָן דְמִטַמְרָן בְּדִיל דְתֵידַע אֲרֵי אֲנָא יְיָ דְרַבֵּיתִי בִשְׁמָךְ אֱלָהָא דְיִשְׂרָאֵל: 45:3 And I will give thee the treasures of darkness, and hidden treasures, that thou mayest know, that I, the Lord, who called thee by thy name, am the God of Israel. ד  בְּדִיל עַבְדִי יַעֲקֹב וְיִשְׂרָאֵל בְּחִירִי וּקְרֵית לָךְ בִּשְׁמָךְ אַתְקֵינְתָּךְ וְלָא יְדַעְתָּא לְמִדְחַל קֳדָמַי: 45:4 For Jacob my servant’s sake, and Israel my elect, yea, I have called thee by thy name; I have guided thee, though thou hast not known that thou shouldest fear me. ה  אֲנָא יְיָ וְלֵית עוֹד וּבַר מִנִי לֵית אֱלָהָא סְעַדְתִּיךְ וְלָא יָדַעְתָּא לְמִדְחַל קֳדָמַי: 45:5 I am the Lord, and none else; there is no God beside me: I have supported thee, though thou hast not known that thou shouldest fear me: (TgJ) Note how the Aramaic Targum translates the Hebrew bible, in Isaiah 45:2 we read “My WORD shall go before thee, I will have a way in the plains; I will break in pieces the doors of brass, and cut in sunder the bars of iron” using the Aramaic Words: מֵימְרִי (My WORD), אֲכַבֵּשׁ (I will break), דָשִׁין (doors), דִנְחָשׁ (brass), אֱתַּבֵר (I will cut), עַבְרִין (bars). In Isaiah 45:3 we read “And I will give thee the treasures of darkness, and hidden treasures, that thou mayest know, that I, the Lord, who called thee by thy name, am the God of Israel” and the significant Aramaic words are אוֹצְרִין (treasures), דַחֲשׁוֹךְ (darkness), סִימָן (hidden), דְמִטַמְרָן (secret), אֲרֵי (that thou mayest know). And Isaiah 45:4 we read, “For Jacob my servant’s sake, and Israel my elect, yea, I have called thee by thy name; I have guided thee, though thou hast not known that thou shouldest fear me” where the Aramaic words of interest are עַבְדִי (my servant), יַעֲקֹב (Jacob), יִשְׂרָאֵל (Israel), אַתְקֵינְתָּךְ (I have guided thee). The Targum uses these words to emphasize divine intervention, guidance, and the revelation of hidden knowledge, a knowledge only the Messiah of God can give. We note how the TgJ provides a more explicit connection between God’s actions and the recipient (e.g., “My WORD,” “I will break,” “I will give,” “I have called,” “I have guided”) where the Aramaic words evoke a sense of power, revelation, and purpose. These verses illustrate God’s active involvement in human affairs, even when individuals are unaware such as in the case of Cyrus. These things encourage us to trust in God’s provision and guidance and to take hold of His holy word and treasure the truth that is spoken of in the pages of the Scriptures. The rabbis draw out an interesting observation from the ancient people regarding their belief in the God of Israel.

Man and God, Chapter 1 the Knowledge of God 130
The peoples, with their idols, are in search of Elohim to save them. Y, they imagine, is too mighty and aloof to be concerned with them. They want little gods to serve their little needs and interests. But their El cannot save, for Y alone is the Elohim and there is none else beside him. Y is the only El and Savior. The time will come when all men will realize it and will seek their strength and salvation in Y alone. *Isa. 45:4–7.

This commentary draws out the idea that the ancient peoples believe God was too aloof to be concerned with them, so they drew near to idol gods or as the commentary calls them little gods to help them in their day to day needs. One of the major difficulties of the ancient past was how various cultures that surrounded Israel were polytheistic in their religious practices, worshiping a pantheon of gods and goddesses. These deities generally represented forces of nature, love, death, and other aspects of life. The historical record reveals that people sought these gods to address their specific needs, whether for fertility, protection, or prosperity. Idol worship was prevalent, with statues and images representing these gods are found all over the place in the middle east and Europe in Archeology. We note how the God of Israel is different from all the other gods which significantly is in contrast with the idea of being aloof from the people of Israel. The Scriptures portray God as deeply involved in the lives of His people, not distant or aloof. Take for example Isaiah 46:4.

Isaiah 46:4  
46:4 Even to your old age I will be the same, And even to your graying years I will bear you! I have done it, and I will carry you; And I will bear you and I will deliver you. (NASB, וְעַד־זִקְנָה֙ אֲנִ֣י ה֔וּא וְעַד־שֵיבָ֖ה אֲנִ֣י אֶסְבֹּ֑ל אֲנִ֤י עָשִׂ֙יתִי֙ וַאֲנִ֣י אֶשָּׂ֔א וַאֲנִ֥י אֶסְבֹּ֖ל וַאֲמַלֵּֽט׃)

Here this verse speaks of God saying “I am your God and will take care of you until you are old and your hair is gray. I made you and will care for you; I will give you help and rescue you.” This indicates the love and care of God for His people, who will not allow our feet to slip (Tehillim / Psalms 121:3) he is our shepherd and so we will not be in need (Tehillim / Psalms 23:1), and how we are so carefully known that God even knows the number of hairs on our heads (Matthew 10:30-31, Luke 12:7). Our God is so great in His compassion for us, He describes His love for us in a powerful way according to Isaiah 49:15.

Isaiah 49:15  
49:15 “Can a woman forget her nursing child And have no compassion on the son of her womb? Even these may forget, but I will not forget you. (NASB, הֲתִשְׁכַּ֤ח אִשָּׁה֙ עוּלָ֔הּ מֵרַחֵ֖ם בֶּן־בִּטְנָ֑הּ גַּם־אֵ֣לֶּה תִשְׁכַּ֔חְנָה וְאָנֹכִ֖י לֹ֥א אֶשְׁכָּחֵֽךְ׃)

Here the Lord God describes His love of us compared to a mother who loves her son. These things speak to a significant difference in the God of Israel compared to the idol gods of the nations. The Lord God states that His love surpasses anything man has, and how He answers prayers, and is actively involved in our lives to strengthen us, and to save and redeem us. Parallels to these truths are found throughout the Scriptures, and realizing these truths, and coming to know the God of Israel and His Messiah, these are the spiritual treasures that the TgJ is speaking of, and the great blessing that we have in God calling us to live our lives for Him! The Targum amplifies the message of the future Messiah (Yeshua) and helps us to apply these truths to our lives through seeking God’s guidance according to His Word. The Targum’s emphasis on divine guidance and hidden treasures invites us to recognize God’s involvement in both visible and unseen aspects of our lives. These concepts of divine guidance and hidden treasures resonate with Yeshua’s teachings about seeking the kingdom of God and finding hidden treasures (see Matthew 6:33, Matthew 13:44). Note again how all of these things parallel that we have in the NT text and demonstrate how all of the concepts presented in the NT text are deeply rooted in a Jewish way of thinking! Understanding these things again reveals to us the importance of God’s word in our lives, and marks the spiritual depth of the Scriptures, emphasizing the importance of our remaining in the Word of God daily, and seeking the hidden treasure of God actively working in our lives and being able to recognize that, and to recognize His guidance on our journey for truth, life, faith, and faithfulness! 

ספר ישעיהו פרק מה ו   לְמַעַן יֵדְעוּ מִמִּזְרַח-שֶׁמֶשׁ וּמִמַּעֲרָבָה כִּי-אֶפֶס בִּלְעָדָי אֲנִי יְהֹוָה וְאֵין עוֹד:

לוגוס ו     בְדִיל דְיִדעוּן מִמַדנַח שִמשָא וּמִמַערְבֵיה אְרֵי לֵית בָר מִנִי אְנָא יוי וְלֵית עֹוד׃

ספריה ו  בְּדִיל דְיֵדְעוּן מִמַדְנַח שִׁמְשָׁא וּמִמַעַרְבָא אֲרֵי לֵית בַּר מִנִי אֲנָא יְיָ וְלֵית עוֹד:

Isaiah goes on saying the following according to Isaiah 45:6 in the TgJ, ו  בְּדִיל דְיֵדְעוּן מִמַדְנַח שִׁמְשָׁא וּמִמַעַרְבָא אֲרֵי לֵית בַּר מִנִי אֲנָא יְיָ וְלֵית עוֹד:45:6 That they may know from the rising of the sun, and from the west; I am the Lord, and there is none else: (TgJ) Here the Targum translates the text very similar to the Hebrew bible rendition. The Aramaic translation of the text emphasizes the importance of the uniqueness of God, there are none who can be compared. The Scriptures emphasize monotheism in these statements, and speak of the raising of the sun as everyone being aware it is daytime, so too everyone will know that the Lord God of Israel is God and Lord over all! We note that the TgJ focuses upon the imperfection and sinfulness of man as a way for us to recognize our need for Teshuvah (Repentance) and the righteousness of God. The idea of the Lord God strengthening Cyrus to do His will, to defeat the enemy of Israel, parallels how the Lord God works in our lives to strengthen us and help us to overcome sin and this world, and to live for the glory of God. The Targum emphasis on Teshuvah and Righteousness align with Yeshua’s teachings which also emphasize the condition of mankind and the need to seek God’s mercy and transformative power in our lives. (Luke 5:32, Matthew 9:13) The NT text speaks of how the Lord God of Israel sends His Holy Spirit to indwell His people, and the purpose is to empower us to overcome this world, and to live godly lives. Note how the following commentary describes the indwelling of God’s presence.

Tanya, Part I; Likkutei Amarim 35:5
 וְהִנֵּה, עִנְיַן הַשְׁרָאַת הַשְּׁכִינָה, הוּא גִּילּוּי אֱלֹהוּתוֹ יִתְבָּרֵךְ וְאוֹר אֵין־סוֹף בָּרוּךְ־הוּא בְּאֵיזֶה דָבָר, וְהַיְינוּ לוֹמַר, שֶׁאוֹתוֹ דָבָר נִכְלָל בְּאוֹר ה׳ וּבָטֵל לוֹ בִּמְצִיאוּת לְגַמְרֵי, שֶׁאָז הוּא שֶׁשּׁוֹרֶה וּמִתְגַּלֶּה בּוֹ ה׳ אֶחָד. אֲבָל כָּל מַה שֶּׁלֹּא בָטֵל אֵלָיו בִּמְצִיאוּת לְגַמְרֵי – אֵין אוֹר ה׳ שׁוֹרֶה וּמִתְגַּלֶּה בּוֹ. וְאַף צַדִּיק גָּמוּר שֶׁמִּתְדַּבֵּק בּוֹ בְּאַהֲבָה רַבָּה, הֲרֵי ״לֵית מַחֲשָׁבָה תְּפִיסָא בֵיהּ״ כְּלָל בֶּאֱמֶת, כִּי אֲמִיתַּת ״ה׳ אֱלֹהִים אֱמֶת״ – הוּא יִחוּדוֹ וְאַחְדוּתוֹ, שֶׁהוּא לְבַדּוֹ הוּא וְאֶפֶס בִּלְעָדוֹ מַמָּשׁ.
Now, the meaning of the “indwelling” of the Shechinah is the revelation of His G–dliness, blessed be He, and of the light of the En Sof, blessed is He, in any thing. That is to say that such thing merges into the light of G–d, and its reality is completely dissolved in Him; only then does the One G–d abide and manifest Himself in it. But any thing whose reality is not completely nullified in Him, the light of G–d does not abide nor manifest itself therein, even if one be a perfect tzaddik who cleaves to Him with abundant love, * Above, ch. 9. since no thought can truly apprehend Him at all. For the truth of “The L–rd is the true G–d” * Jeremiah 10:10. is His Unity and Oneness—that He is One Alone and there is no reality whatsoever apart from Him. * Isaiah 45:6.

The Tanya, specifically Part I; Likkutei Amarim 35:5, is a significant work in Chabad Hasidic literature. The Tanya was written by Rabbi Shneur Zalman of Liadi (1745–1812), also known as the Alter Rebbe. Rabbi Shneur Zalman was a prominent Hasidic leader and the founder of the Chabad-Lubavitch movement. He aimed to provide a systematic and practical guide for spiritual growth. Here in this commentary the concept of the Shekhinah bears similarities to the New Testament concept of the Holy Spirit indwelling God’s people. The Shekhinah represents the indwelling presence of God. It is often associated with God’s presence among the people, especially during significant events. In the Scriptures, the Shekhinah led the Israelites through the desert during their escape from Egypt (Shemot / Exodus 13:21). The Shekhinah of God also dwelled and rested in the Mishkhan and in the Temple in Jerusalem. Even during the exile, the rabbis believed that the Shekhinah was exiled with them, guarding over them wherever they went. The NT parallel is to the indwelling of the Holy Spirit of God. We note that the indwelling of the Holy Spirit of God is selective, it depends upon the faith of one who seeks the God of Israel and His Messiah Yeshua. God’s presence and indwelling are a fulfillment of the promise that was made by Jeremiah according to Jeremiah 31:31-34. We note the Talmud Bavli Berakhot 7a discusses the Shekhinah’s presence during prayer, Midrash Rabbah has various volumes which contain references to the Shekhinah, and the Zohar also explores the Shekhinah of God extensively in its writings. Note how these things draw us back to Isaiah 45:1 on the TgJ translation “Doors” / “Gates” and the Targum shift in focus to spiritual enlightenment by the power of God and his Messiah. This concept of “He shall reveal my judgment unto the nations” suggests that the Messiah’s mission extends beyond physical conquests but also involves spiritual illumination. In summary, both the Shekhinah in rabbinic literature and the Holy Spirit in the New Testament emphasize God’s indwelling presence within believers. While the terminology and contexts only slightly differ, the underlying concept of God’s intimate presence remains consistent across the traditions of both the rabbis and the NT text. Note again how all of these things parallel what we have in the NT text and demonstrate how all of the concepts presented in the NT text are deeply rooted in a Jewish way of understanding and thinking!