The passages from Isaiah 49 speak to the power of God to deliver and protect His people, even against seemingly insurmountable odds. The prophet Isaiah suggests that no earthly power, however mighty, can ultimately thwart God’s plans for redemption and justice. For example, Isaiah 49:25-26 demonstrates God’s sovereignty and ability to control the actions of nations, kings, and queens. This is a key theme in the Tanakh (תנך) that sets the foundation for the hope in the Servant King Messiah. In the context of the servant king messiah, these verses from Isaiah contribute to the larger theme of hope and deliverance found throughout the prophet’s book. The servant songs in Isaiah, which include chapters 42-53, prophesy about a figure who will suffer and serve to bring about salvation. This servant is seen as a king, yet one who serves and suffers for the people, embodying the ultimate deliverance that God promises. The NT text draws heavily on Isaiah’s themes and specific prophecies to describe Yeshua. For instance, the Gospel of Matthew quotes Isaiah to show how Yeshua fulfills the prophecies about the coming messiah (Matthew 1:23, 8:17, 12:18-21).
Matthew 1:23 1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. (KJV 23 ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν,* καὶ ⸀καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ,)
Matthew 8:17 8:17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. (KJV 17 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου λέγοντος·* αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν.*)
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 18 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.* 19 οὐκ ἐρίσει οὐδὲ κραυγάσει, οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ. 20 ⸋κάλαμον συντετριμμένον⸌ οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν ⸆. 21 καὶ ⸆ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.*)
Here Matthew quotes from various places in the book of Isaiah. Matthew 1:23 cites Isaiah 7:14, where the prophecy of a virgin giving birth to a son named Immanuel, which means “God with us,” is mentioned. Matthew 8:17 refers to Isaiah 53:4, highlighting the prophecy that the Messiah would take upon Himself our infirmities and carry our diseases. Matthew 12:18-21 cites Isaiah 42:1-4, where God speaks of His chosen servant, in whom He delights, who will bring justice to the nations and in whom the Gentiles will put their hope. The NT text uses these quotes from Isaiah to demonstrate how Yeshua fulfills these prophecies and affirms His identity as the Messiah and the servant of God who brings salvation to both Jews and Gentiles. The alignment between Isaiah and the NT descriptions of Yeshua are significant. Isaiah’s prophecies provide a foundation for understanding the mission and identity of Yeshua as the Messiah. The NT authors interpret Yeshua’s life, death, and resurrection as the fulfillment of Isaiah’s prophecies, offering hope and salvation to all people, not just Israel. The hope in the servant king messiah spoken of in Isaiah is brought to a reality in the NT text. The power of God to influence nations and individuals, as described in Isaiah 49:25-26, is manifested inYeshua, who, through His life and teachings, influences countless lives and shapes the course of history. We note again how this is consistent with what the author of Hebrews writes according to Hebrews 4:10-12.
Hebrews 4:10–12 4:10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his. 4:11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. (KJV 10 ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ καὶ αὐτὸς* κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ ὥσπερ ἀπὸ τῶν ἰδίων ὁ θεός. *11 Σπουδάσωμεν οὖν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν,* ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ⸀ἀπειθείας.* 12 Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ⸀ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ ⸁πνεύματος,* ἁρμῶν τε καὶ μυελῶν,* καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας·*)
The “rest” mentioned in Hebrews 4:10-12 is often interpreted as the spiritual rest that believers enter into through faith in the Messiah, which is a cessation from the self-directed efforts to achieve self-righteousness. We note how Isaiah is consistently speaking of trusting in the Lord, and not trusting in self, other nations, or idols, etc. This trust and reliance on God is the very same point that is being made here in Hebrews 4:10-12, how we do not trust in our own self righteousness to gain entrance into heaven. Our reliance is upon God’s work, His promises, and His grace and mercy. This does not mean that we are not to live in righteousness and holiness as God’s children, but that we do not trust in righteous and holy living because we do fail from time to time, and the point is that God never fails! The author of Hebrews states that this rest is analogous to the rest God took after His creation work, signifying completion and satisfaction with the accomplished work of the Servant King Messiah. We note how Hebrews 4:11 exhorts believers to be diligent to enter that rest, indicating that it requires a response of faith and obedience, contrasting with the disobedience that led to Israel’s failure to enter God’s rest in the wilderness. Hebrews 4:12 describes the Word of God as living, active, and penetrating, able to judge the thoughts and intentions of the heart. This suggests that God’s Word has the power to discern our true intentions, whether we are willing to submit our lives to the Lord God according to His word, or whether we are unwilling to do so. Note the Greek phrase Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ translates to “For the word of God is living,” highlighting the dynamic and active nature of God’s Word. The comparison to a δίστομον “two-edged sword,” underscores the penetrating ability of God’s Word to reach the deepest parts of our being, distinguishing between soul and spirit, and discerning our innermost thoughts and intentions. These linguistic elements in the original Greek text serve to reinforce the power of the Word of God to lead believers and to shape their lives according to God’s will. These passages assure us that God’s Word is not only a guide but also a discerning force that reveals the truth of our inner selves and aligns us with God’s purposes. We should not underestimate the power of God and His Messiah to work powerfully in our lives. These are the assertions that are being made according to Isaiah 49:22-23. The Lord God of Israel promised to deliver Zion’s children from all the nations of the earth where they were held captive, even to the extent of causing the kings and queens of those nations to bring home the captives and serve them. God also promises to cause those who oppress His people to be served their own flesh. In addition to this, God makes a further promise to His people, to deliver them from the nations according to Isaiah 66:7-13. This passage uses the imagery of childbirth to describe the restoration and redemption of God’s people. It speaks of a miraculous birth of a nation in a single day and the assurance of God’s deliverance drawing a parallel from the deliverance from Egypt. These promises imply that God is powerful and transcends all human limitations. They also suggest that God is sovereign over all nations and kingdoms, capable of orchestrating events on a global scale, and able to fulfill His promises of deliverance and restoration. These things emphasize for us today the belief in God’s ultimate authority and His commitment to His people. It is because of these things that we can trust the Lord God of Israel to deliver and save us from this world!
Masoretic Text (MSS) on Isaiah 49:20-26
Isaiah goes on saying the following according to Isaiah 49:20-26.
Isaiah 49:20 states, “The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell. (עוֹד יֹאמְרוּ בְאָזְנַיִךְ בְּנֵי שִׁכֻּלָיִךְ צַר-לִי הַמָּקוֹם גְּשָׁה-לִּי וְאֵשֵׁבָה)” Isaiah 49:21 “Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been? (וְאָמַרְתְּ בִּלְבָבֵךְ מִי יָלַד-לִי אֶת-אֵלֶּה וַאֲנִי שְׁכוּלָה וְגַלְמוּדָה גֹּלָה | וְסוּרָה וְאֵלֶּה מִי גִדֵּל הֵן אֲנִי נִשְׁאַרְתִּי לְבַדִּי אֵלֶּה אֵיפֹה הֵם)”
Cross Reference for Isaiah 49:20-21: Ge 15:1–5; Job 30:3; Ps 112:1–10; 142:4; Is 1:8; 5:13; 27:10; 29:23; 47:8; 49:19–20; 51:18; 54:1–3, 6–7; 60:1–6, 8; 66:7–8; Je 10:20; 14:19–22; La 1:1; Ho 1:10; Zec 2:4; 10:10; Mt 3:9; Ro 11:11–26
The verses from Isaiah 49:20-21 contain several Hebrew words and phrases that are rich in meaning, for example, בְּנֵי שִׁכֻּלָיִךְ, this means “the children of your bereavement.” It implies a sense of loss, as if the children were born after a period of mourning or deprivation. The term שִׁכֻּל is related to bereavement, often used in the context of losing children. This can be seen as a metaphor for the people of Israel who have experienced loss but are now witnessing a rebirth or restoration. The phrase צַר-לִי הַמָּקוֹם literally “the place is too narrow for me,” indicates a situation where growth or increase has occurred to the point of needing more space. This can symbolize the expansion of the community or the nation, reflecting a positive change from desolation to abundance. וְאֵשֵׁבָה means “and I will be left,” referring to the feeling of being abandoned or alone. The verse emphasizes that despite being left alone, the speaker (in this case, Zion) will still raise her children. The phrase מִי יָלַד-לִי אֶת-אֵלֶּה “Who has borne me these,” is a question that reflects astonishment and wonder at the unexpected increase of the population, as if the speaker cannot believe the transformation that has taken place. It can remind us of the surprising ways in which growth and blessings can occur, even when we least expect them.
These verses in Isaiah 49:20-21 speak to the theme of restoration and expansion, and the NT parallels may be related to the growth of the early body of believers. The astonishment at the growth of the community and the need for more space can be paralleled with the rapid spread of faith in Yeshua the Messiah in the first century, as seen in Acts, where the number of believers multiplied and the message spread beyond the Jewish community to the Gentiles.
Acts 13:42–49 13:42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. 13:43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God. 13:44 And the next sabbath day came almost the whole city together to hear the word of God. 13:45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 13:46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 13:47 For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. 13:48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. 13:49 And the word of the Lord was published throughout all the region. (KJV 42 Ἐξιόντων δὲ ⸀αὐτῶν ⸂παρεκάλουν εἰς τὸ μεταξὺ σάββατον⸃ λαληθῆναι αὐτοῖς τὰ ῥήματα ταῦτα.* 43 λυθείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρναβᾷ⸆, οἵτινες προσλαλοῦντες αὐτοῖς ἔπειθον αὐτοὺς προσμένειν τῇ χάριτι τοῦ θεοῦ.*⸇ 44 Τῷ ⸀δὲ ⸁ἐρχομένῳ σαββάτῳ σχεδὸν ⸀1πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι ⸂τὸν λόγον τοῦ κυρίου⸃.* 45 ἰδόντες δὲ οἱ Ἰουδαῖοι ⸂τοὺς ὄχλους⸃ ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς* ⸆ ὑπὸ ⸇ Παύλου ⸀λαλουμένοις ⸆1 βλασφημοῦντες.* 46 παρρησιασάμενοί τε ὁ Παῦλος καὶ ὁ Βαρναβᾶς εἶπαν·* ὑμῖν ⸂ἦν ἀναγκαῖον πρῶτον⸃ λαληθῆναι τὸν λόγον τοῦ θεοῦ· ⸀ἐπειδὴ ἀπωθεῖσθε αὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη.* 47 οὕτως γὰρ ⸀ἐντέταλται ἡμῖν ὁ κύριος· τέθεικά σε εἰς φῶς ἐθνῶν* τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.* 48 Ἀκούοντα δὲ τὰ ἔθνη ἔχαιρον καὶ* ⸀ἐδόξαζον ⸂τὸν λόγον τοῦ κυρίου⸃ καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον·* 49 διεφέρετο δὲ ὁ λόγος* ⸋τοῦ κυρίου⸌ ⸀διʼ ὅλης τῆς χώρας.)
Notice here the expansion of the body of believers to the non-jewish peoples, and these were those who were in the Synagogue learning about the God of Israel. This expansion fulfills the prophecy of Isaiah that the servant of the Lord would be “a light to the Gentiles” (Isaiah 49:6), which is quoted in Acts 13:47 as part of God’s purpose which was to bring salvation to the ends of the earth. These connections between the Hebrew Bible and the New Testament highlight the continuity of God’s plan for redemption and the nature of His promises which extend beyond Israel to all nations. The fulfillment of these prophecies in the New Testament serves as a testament to the faithfulness of God’s word and the transformative power of His actions throughout history. According to these scriptures there is great hope for both the Jew and the Gentile, and this parallels Isaiah from the sense that Zion has lost everything (Isaiah 3:24–4:1), nevertheless, against all the odds, in the midst of her bereavement there will be a new generation through which her life can continue. This is a theme that begins in the Torah, how Sarah was barren and could not bear children, and there seemed to be no hope, but there is always hope in the power of God to overcome the troubles of this world. The Scriptures speak of abundant life and eternal life that is a gift of God in the Messiah Yeshua. These are the things that are promised of God to us, to both the Jew and the non-Jew. And in these things we can place our hope!
Isaiah continues saying the following according to Isaiah 49:22-23.
Isaiah 49:22 states, “Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. (כֹּה-אָמַר אֲדֹנָי יְהֶוִֹה הִנֵּה אֶשָּׂא אֶל-גּוֹיִם יָדִי וְאֶל-עַמִּים אָרִים נִסִּי וְהֵבִיאוּ בָנַיִךְ בְּחֹצֶן וּבְנֹתַיִךְ עַל-כָּתֵף תִּנָּשֶֹאנָה)” Isaiah 49:23 “And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me. (וְהָיוּ מְלָכִים אֹמְנַיִךְ וְשָֹרוֹתֵיהֶם מֵינִיקֹתַיִךְ אַפַּיִם אֶרֶץ יִשְׁתַּחֲווּ לָךְ וַעֲפַר רַגְלַיִךְ יְלַחֵכוּ וְיָדַעַתְּ כִּי-אֲנִי יְהֹוָה אֲשֶׁר לֹא-יֵבֹשׁוּ קוָֹי)”
Cross References for Isaiah 49:22-23: Ge 3:14; 15:2; 27:29; Ex 6:2; Nu 11:12; Ps 22:5, 23; 25:3; 34:22; 37:9; 72:9–11; 130:5; Is 5:26; 11:10–12; 13:2; 14:1–2; 18:3; 25:9; 26:8; 29:22; 40:31; 41:11, 20; 42:8; 43:6, 10; 45:14, 17; 49:7; 52:15; 60:3–4, 10–11, 14, 16; 62:10; 66:12, 20; Eze 20:5; Joe 2:27; Mic 7:17; Lk 15:5; Ro 5:5; 9:30–33; 1 Th 2:7; Re 3:9
Isaiah 49:22-23 contains profound imagery and promises that have significant implications, for example the phrase אֶשָּׂא אֶל-גּוֹיִם יָדִי “I will lift up my hand to the nations” suggests a gesture of summoning or attracting attention. This again suggests that the Lord God is reaching out to the nations, inviting the nations to participate in His plan. We also see the banner (נִסִּי, “My banner”) mentioned in Isaiah 49:22. In the Torah, the concept of a banner being lifted is mentioned in the context of Shemot / Exodus 17:15, where Moses built an altar after a victory over the Amalekites and named it YHWH-nissi, which means “The Lord is my banner.” This was a declaration of God’s protection and leadership over the Israelites. A banner was a rallying point for troops, a symbol of gathering and unity. Here, it represents God’s call to the nations to gather around His purpose and people. The phrase וְהֵבִיאוּ בָנַיִךְ בְּחֹצֶן “and will bring your sons in the folds of your cloths / bosom” conveys a sense of intimacy and care, as one would carry a cherished child close to their heart. It reflects the tender care with which the nations will bring God’s people back to Him. In Isaiah 49:23 we read מְלָכִים אֹמְנַיִךְ “Kings shall be your nursing fathers.” This indicates a role reversal where the powerful serve the previously oppressed, showing the extent of God’s influence upon the nations and restoration of His people. Note also the queens will be nursing mothers (מֵינִיקֹתַיִךְ) and how they will bow down (יִשְׁתַּחֲווּ) to signify the deep respect and submission, indicating a complete reversal for God’s people. The text states וַעֲפַר רַגְלַיִךְ יְלַחֵכוּ “and the dust of your feet they will lick” which is an expression of utmost reverence and humility. The purpose of this is וְיָדַעַתְּ כִּי-אֲנִי יְהֹוָה “and you will know that I am the Lord.” Notice how these things are done for the glory of God. Notice how in the NT text, according to the book of Acts, gentiles where already being drawn to the God of Israel. Take the following examples:
Indications that Gentiles were Attending synagogue
Acts 13:42: As Paul and Barnabas were leaving the synagogue, the Gentiles invited them to speak further about these things on the next Sabbath.
Acts 13:44-48: The following Sabbath, almost the entire city gathered to hear the word of the Lord. When the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul. Paul and Barnabas spoke out boldly, saying it was necessary that the word of God be spoken first to the Jews. But since they rejected it and judged themselves unworthy of eternal life, they turned to the Gentiles.
Acts 14:1: At Iconium, Paul and Barnabas went as usual into the Jewish synagogue. There they spoke so effectively that a great number of Jews and Greeks believed.
Acts 17:1-4: In Thessalonica, Paul and Silas went to the synagogue, where Paul reasoned with them from the Scriptures, explaining and proving that it was necessary for the Messiah to suffer and rise from the dead. Some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and quite a few prominent women.
Acts 17:17: In Athens, Paul reasoned in the synagogue with both Jews and God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there.
Note how these references indicate that Gentiles were already coming to the light of the God of Israel. Here we are told how in the synagogues in the diaspora the Gentiles were attending, indicated by the phrase “There they spoke so effectively that a great number of Jews and Greeks believed” according to Acts 14:1. In the Gospel of Luke we read how Simeon prophesied that Yeshua would be “a light for revelation to the Gentiles” (Luke 2:32), reflecting Isaiah’s theme of the nations being drawn to God’s salvation. Additionally, the Apostle Paul, in Romans 15:12, quotes Isaiah to show that the Messiah will rule over the Gentiles, who will place their hope in Him. These passages reflect the fulfillment of Isaiah’s prophecies in the work of Yeshua the Messiah, who brings both Jews and Gentiles into the family of God. Note the concept of spiritual rebirth and the inclusion of Gentiles into God’s people are also themes that can be seen as related to these verses from Isaiah. What is also important to note is how the Isaiah text states וְיָדַעַתְּ כִּי-אֲנִי יְהֹוָה אֲשֶׁר לֹא-יֵבֹשׁוּ קוָֹי “and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me.” This is a significant part of the verses because it indicates how God calls both Jew and Gentile, and He does not disgrace those who humble themselves and come to Him. The Lord God is not about the business of telling those who are lost “see I told you so…” This is the love, mercy, and grace of God towards all people. This indicates how God is not tyrannical towards His people, but loving and carrying, gentle and kind.
Isaiah goes on saying the following according to Isaiah 49:24-26.
Isaiah 49:24 states, “Shall the prey be taken from the mighty, or the lawful captive delivered? (הֲיֻקַּח מִגִּבּוֹר מַלְקוֹחַ וְאִם-שְׁבִי צַדִּיק יִמָּלֵט)” Isaiah 49:25 “But thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children. (כִּי-כֹה | אָמַר יְהֹוָה גַּם-שְׁבִי גִבּוֹר יֻקָּח וּמַלְקוֹחַ עָרִיץ יִמָּלֵט וְאֶת-יְרִיבֵךְ אָנֹכִי אָרִיב וְאֶת-בָּנַיִךְ אָנֹכִי אוֹשִׁיעַ)” Isaiah 49:26 “And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob. (וְהַאֲכַלְתִּי אֶת-מוֹנַיִךְ אֶת-בְּשָֹרָם וְכֶעָסִיס דָּמָם יִשְׁכָּרוּן וְיָדְעוּ כָל-בָּשָֹר כִּי אֲנִי יְהֹוָה מוֹשִׁיעֵךְ וְגֹאֲלֵךְ אֲבִיר יַעֲקֹב)”
Cross References for Isaiah 49:24-26: Ge 49:24; Ex 6:7; 20:2; Nu 23:24; 1 Sa 24:15; Job 19:25; Ps 9:16; 35:1; 132:2, 5; Is 9:4, 20; 10:6; 11:9; 13:11; 14:1–2, 4; 16:4; 19:2; 25:4–5, 9; 33:22; 35:4; 40:5; 41:14; 43:3, 26; 45:6; 48:17; 49:7; 51:13, 22; 52:10; 54:14; 60:16; 63:6; Je 25:27; 50:33–34; Eze 38:21; 39:7; Na 1:10; 3:11; Zec 11:9; 14:13; Mt 12:29; Mk 3:27; Lk 11:21–22; Ro 9:30–33; Re 14:20; 16:6
We note the powerful image of God’s deliverance here according to Isaiah 49:24-26. We note how God says through Isaiah that he will contend with those who contend with His people. This parallels what we read according to the Torah in Bereshit / Genesis 12:1-3.
ספר בראשית פרק יב [פרשת לך לך] א וַיֹּאמֶר יְהוָֹה אֶל-אַבְרָם לֶךְ-לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל-הָאָרֶץ אֲשֶׁר אַרְאֶךָּ: ב וְאֶעֶשְֹךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה: ג וַאֲבָרְכָה מְבָרֲכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה:
Bereshit / Genesis 12:1–3 12:1 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: 12:2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 12:3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. (KJV)
The significance of these verses is found in how God’s people are treated. Note that this includes all of those who have joined themselves with Israel through faith in the Messiah Yeshua! That God will contend with those who contend with us. It does not matter how powerful the enemy may seem. The Hebrew text uses words such as מִגִּבּוֹר “from the mighty,” “warrior,” “hero,” or “strong man” which often refers to someone with great strength or a warrior. The rhetorical question posed suggests the improbability of taking spoils from such a person, highlighting the extraordinary nature of God’s deliverance and power. The word מַלְקוֹחַ means “the captives” or “the prey” and implies something seized or captured, often used in the context of war. The imagery here is of God reclaiming what has been taken by force. The word צַדִּיק is used here to describe “the righteous” which implies God’s justice is what is at work here. This is how the phrase שְׁבִי צַדִּיק is being used translated as “the captivity of the righteous,” suggesting that even those who are righteously taken captive can be delivered by God. Repentance is key to walking in the light as John says according to 1 John 1:5-10. Because of the promise that was made by God to Abraham and His people, we read God saying how he will אָרִיב “I will contend” with your enemies, meaning that God Himself will take up the cause against the adversaries, indicating a personal involvement in the deliverance and vindication of His people. This is another important observant how God gets personally involved in the events in our lives, so much so that He promises to אוֹשִׁיעַ “I will save.” This verb is related to salvation and deliverance, emphasizing God’s role as the Savior. Because the wicked have no mercy, God will literally feed them their own בְּשָֹרָם (flesh) “their flesh” or “their bodies” meaning that they will be put to death. The language here describes the outcome for those who took Israel captive, as per these verses, is divine judgment and destruction. These actions demonstrate God’s supreme power and control over all nations and circumstances. No power, however mighty, can stand against God. The Lord God of Israel is faithful to His promises. He promised to be with His people, to fight for them, and to deliver them. These actions fulfill those promises. These verses also describe God’s character as a loving, protective, and just God. He loves His people, protects them, and brings justice on their behalf. In addition, these actions ultimately lead to the glorification of God. As verse 26 states, “all flesh shall know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob.” God’s deliverance of His people serves to reveal His glory to all nations. Note also how the original intent of these verses was to the nation of Israel, they also have spiritual implications for all believers in the family of God. They remind us of God’s faithfulness, His power to deliver, and His justice. They assure us that no matter how dire or impossible our circumstances may seem, our God is able to deliver us.
In the NT text the themes of exile, return, and restoration found in Isaiah 49 are echoed, particularly in the writings of Paul and the Gospel of Luke. Let’s look at a few examples:
The Themes of Exile, Return, and Restoration in Paul and Luke
Luke 15:11-32 (The Parable of the Prodigal Son): This parable is a powerful illustration of the themes of exile (the younger son leaving home), return (his decision to return home after squandering his wealth), and restoration (the father welcoming him back with open arms).
Luke 24:46-47: After His resurrection, Yeshua tells His disciples that it was written that the Messiah would suffer and rise from the dead on the third day, and repentance and forgiveness of sins would be preached in His name to all nations, beginning at Jerusalem. This can be seen as a reflection of the themes of exile (suffering and death), return (resurrection), and restoration (preaching of repentance and forgiveness).
Romans 11:25-26: Paul speaks of a “mystery” that a partial hardening has come upon Israel until the fullness of the Gentiles has come in, and in this way, all Israel will be saved. This can be seen as a reflection of the theme of exile (hardening of Israel) and eventual restoration (all Israel will be saved).
Galatians 3:28-29: Paul writes that there is neither Jew nor Greek, slave nor free, male nor female, for all are one in the Messiah Yeshua. If you belong to the Messiah, then you are Abraham’s seed, and heirs according to the promise. This speaks to the theme of return and restoration, where all believers, regardless of their background, are considered part of God’s family and heirs to His promises.
These verses demonstrate how the themes of exile, return, and restoration found in Isaiah 49 are echoed in the New Testament, showing a continuity in God’s plan for His people throughout the Scriptures. Here the context is very similar where the exile represents our state of sin and separation from God, the return signifies our repentance and decision to turn back to God, and the restoration symbolizes God’s grace and mercy in welcoming us back into His family and restoring us to a right relationship with Him without condemnation. These themes are central to the message of the Servant King Messiah in Isaiah, and they are also central in the NT text concerning Yeshua the Messiah!
Rabbinic Commentary on Isaiah 49:20-26
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
Targum Jonathan son of Uziel Isaiah 49:20-26 49:20 Henceforth shall each of the children of thy captivity in the midst of thee say: The place is too strait for me: make room for me that I may dwell. 49:21 Then thou shalt say in thine heart, Who hath nourished up these for me, seeing I have lost my children, and have been solitary; an exile, and an outcast; who then hath brought up these? Lo! I was left alone; these, where were they? 49:22 Thus saith the Lord God, Behold, I will reveal my power among the Gentiles, and unto the kingdoms I will raise my standard, and thy children shall come in palanquins, and thy thy daughters shall be carried upon the shoulders. 49:23 And kings shall be thy nursing fathers, and their queens shall minister unto thee; they shall prostrate themselves with their faces to the earth to supplicate to thee, and lick the dust of thy feet; and thou shalt know that I am the Lord; because the righteous that hope for my salvation shall not be ashamed. 49:24 Shall the spoil be taken from the mighty, and shall that which the just have taken captive be delivered? [ANOTHER PARAPHRASE.—Jerusalem says, Is it possible, that the preyshall be taken from Esau the wicked, which he took from me? concerning whom it was said, By thy sword thou shalt live. Or the captive whom Ishmael led captive, concerning whom it has been said, That which belongeth to the righteous shall he deliver?] 49:25 For thus saith the Lord, I will surely restore the captivity of the mighty, and I will deliver the prey of the terrible: Surely the captivity of the mighty I will restore, and the prey of the terrible I will deliver, and I will take vengeance for thee, and I will save thy children. [ANOTHER PARAPHRASE.—For thus saith the Lord: Yea, the prey, which the mighty Esau hath taken of thee, shall be taken from him, and the captivity, which the proud Ishmael led captive (concerning whom it has been said: He shall be a conqueror among men) be delivered? and I will save thy children.] 49:26 And I will give the flesh of them who oppress thee for food to every fowl of the heavens, and as they are drunken with new wine, so the beasts of the field shall be drunk with their blood, and all flesh shall know, that I, the Lord, am thy Saviour and thy Redeemer, the mighty One of Jacob. (TgJ)
Isaiah continues saying the following according to the TgJ on Isaiah 49:20-21, כ מִכְּעַן יֵימְרוּן חַד חַד בְּגַוִיךְ בְּנֵי עַם גַלְוָתִיךְ עָק לִי אַתְרָא רְוַח לִי וְאֵיתִיב: 49:20 Henceforth shall each of the children of thy captivity in the midst of thee say: The place is too strait for me: make room for me that I may dwell. כא וְתֵימְרִין בְּלִבִּיךְ מַן רַבִּי לִי יַת אִלֵין וַאֲנָא תִכְלָא וִיחִידָא גַלְיָא וּמְטַלְטְלָא וְאִלֵין מַן רַבִּי הָא אֲנָא אִשְׁתַּאֲרֵית בִּלְחוֹדִי אִלֵין הֵיכָא הֲווֹ:49:21 Then thou shalt say in thine heart, Who hath nourished up these for me, seeing I have lost my children, and have been solitary; an exile, and an outcast; who then hath brought up these? Lo! I was left alone; these, where were they? (TgJ) The Aramaic text of Targum Jonathan on Isaiah 49:20-21 differs from the Hebrew Bible text in several ways, such as the Aramaic version uses the word רְוַח instead of רוֹח. רְוַח means to make wide or space/interval which is used to emphasize the swift return of the children to their homeland. The Aramaic version also uses the word עָק instead of צַר in the Hebrew text. עָק means care about or grieve, whereas צַר means trouble or distress. This change alters the meaning of the verse to emphasize the difficulty of the children’s return to their homeland. The Aramaic Targum highlights the importance of the return of Israel to their homeland and the challenges they may face. The Aramaic version emphasizes the crowdedness, swift return, and difficulty of the return, which may affect the interpretation of the verses as a promise of a difficult but ultimately fruitful return to the homeland.
In the NT text, several passages share similar themes with the content of these verses from the Targum Jonathan on Isaiah 49:20-21. One possible parallel may be in John 14:2-3, Yeshua says, “In My Father’s house are many dwelling places; if it were not so, I would have told you. I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.” This passage shares the theme of a future return to a prepared place, similar to the return of the children to their homeland in the Targum Jonathan on Isaiah 49:20-21. Note that these passages provide a message of hope and restoration, despite the losses and hardships Israel has faced, there is the promise of future hope in the Lord. This applies to our lives from the sense that even in times of hardship and loss we can trust the Lord. Other verses that have a similar theme are found in the book of Revelation and that of the New Jerusalem descending, and of the New heaven and Earth, of God destroying this world and creating all things new again, a world that has not been harmed by the consequences of sin. These things again echo the theme of restoration and gathering that are found in Isaiah 49:20-21.
The Midrash Tanchuma Buber, Tzav 16:1, is a commentary on the Torah, specifically Leviticus 8:3. It presents a dialogue between Moses and God about the capacity of the Tent of Meeting to accommodate the entire congregation of Israel and cites these verses from Isaiah 49:20-21.
Midrash Tanchuma Buber, Tzav 16:1 ואת כל העדה הקהל וגו’ (ויקרא ח ג). א”ל להיכן, א”ל אל פתח אהל מועד, א”ל משה רבינו, רבונו של עולם ששים רבוא אנשים וששים רבוא בחורים היאך אעמידם פתח אהל מועד, ואינו אלא בית סאתים, ואתה אומר ואת כל העדה הקהל, א”ל הקב”ה ועל דבר זה אתה תמיה, השמים האלו לא כדוק של עין הוא, ואני עשיתים מסוף העולם ועד סופו [שנאמר] הנוטה כדוק שמים [וימתחם כאהל לשבת] (ישעיה מ כב), ואף לעתיד לבא כך אני עושה לציון, כל [אותן] האוכלוסין (אותן) מאדם הראשון ועד שיחיו המתים היאך הם עומדין, והם עתידין לומר צר לי המקום גשה לי ואשבה (ישעיה מט כ), מה אני אעשה להם, אני מרחיבה, שנאמר הרחיבי מקום אהלך (שם נד ב), מהיכן אתה למד מהר סיני, כיון שנגלה עליו הקב”ה, מה כתיב רכב אלהים רבותים אלפי שנאן וגו’ (תהלים סח יח). אמר ר’ אבדימי דמן חיפה אני שניתי במשנתי כיון שנגלה הקב”ה על הר סיני ליתן את התורה, ירדו עמו עשרים ושנים אלף מרכות, אמר ר’ ברכיה [הכהן] שצפה הקב”ה שאין עומדין במימיהם אל שבטו של לוי, לפיכך ירד כנגד מחנה הלוים. אמר ר’ ינאי אם כן מהו רכב אלהים רבותים, אלא כ”ב אלף מרכבות ירדו עם הקב”ה, וכל מרכבה ומרכבה כמרכבה שראה יחזקאל בן בוזי, והיה מחזיק, אלא מעשה נס היה, אמר הקב”ה הרחב הארך וקבל בני בני אמונות, וכן אתה מוצא לעולם הבא, שהקב”ה מרחיב את ירושלים, שנאמר (וארכה) [ורחבה] ונסבה למעלה וגו’ (יחזקאל מא ז), עד שעולה לשמים, ואין מעלה אלא שמים, שנאמר כי גדול מעל (השמים) [שמים חסדך] (תהלים קח ה), כיון שמגעת עד לשמים אומרת צר לי המקום וגו’ (ישעיה מט כ), אעפ”י כן הקב”ה מעלה מן השמים לרקיע, ומן שני לשלישי, ומן שלישי לרביעי ומרביעי לחמישי, ומחמישי לששי, ומששי לשביעי. אמר ר’ אלעזר בן יעקב עד שמגעת לכסא הכבוד, וכיצד הן עולין, הקב”ה מביא עננים והן מפריחן, שנאמר מי אלה כעת תעופינה (ישעיה ס ח), וכל אחד ואחד מן הצדיקים יש לו חופה בפני עצמו, שנאמר וברא ה’ על [כל] מכון הר ציון ועל מקראיה [וגו’ כי על כבוד חופה] (שם ד ה), כיון שמגעת לכסא הכבוד, הקב”ה אומר להם אני ואתם נהלך בעולם, שנאמר והתהלכתי בתוככם (ויקרא כו יב), והקב”ה יושב באמצע והצדיקים מראין אותו באצבע, שנאמר ואמר ביום ההוא הנה אלהינו זה קוינו לו ויושיענו וגו’ (ישעיה כה טו), ואומר כי זה אלהים אלהינו עולם ועד הוא ינהגנו על מות (תהלים מח טו), לפי שהאומות אומרים, ואמר אי אלהינו (דברין לב לז), לפיכך ישראל אומרים כי זה אלהים אלהינו [עולם ועד] הוא ינהגנו על מות. (Lev. 8:3:) AND ASSEMBLE THE WHOLE CONGREGATION…. He said to him: Where? He said unto him: Unto the door of the Tent of Meeting. Moses our Master said to him: Sovereign of the World, < there are > sixty myriads of adults and sixty myriads of young people. How will I have them stand at the opening of the Tent of Meeting? < The area is > only the size of a field requiring of two seahs of seed; yet you are saying (in Lev. 8:3:) AND ASSEMBLE THE WHOLE CONGREGATION. The Holy One said to him: Are you surprised about this command? Are the heavens not like a cataract on the eye? For I made them < to stretch > from one end of the world to the other, [as stated] (in Is. 40:22): WHO HAS STRETCHED OUT THE HEAVENS LIKE A CURTAIN [AND SPREAD THEM OUT LIKE A TENT TO DWELL IN]. And also in the world to come I will do likewise for Zion. How will all those populations from the first Adam until the dead rise < have room to > stand? Then they are going to say (in Is. 49:20): THE PLACE IS TOO CROWDED FOR ME; MAKE ROOM FOR ME TO DWELL. What shall I do for them? I shall enlarge it, as stated (in Is. 54:2): ENLARGE THE SITE OF YOUR TABERNACLE? From where do you learn so? From Mount Sinai. When the Holy One appeared upon it, what is written (in Ps. 68:18 [17])? THE CHARIOTS OF GOD ARE MYRIADS, THOUSANDS UPON THOUSANDS; < THE LORD IS AMONG THEM ON SINAI >…. R. Avdimi of Haifa said: I have learned in my Mishnah: When the Holy One appeared on Mount Sinai to give the Torah, twenty-two thousand chariots came down with him. R. Berekhyah [the Priest] said that the Holy One foresaw that none would remain in their teaching (literally: their water) except the tribe of Levi. He therefore came down < with a number > corresponding to the camp of the Levites (according to Numb. 22:39). R. Jannay said: If so, how is it that THE CHARIOTS (rt.: RKB) OF GOD ARE MYRIADS. It is simply that twenty-two thousand chariots came down with the Holy One, with each and every chariot like the chariot which Ezekiel ben Buzi saw (Ezek. 1:19–21); yet it (i.e., Mt. Sinai) contained them. Indeed the event was a miracle. The Holy One said: Become wider (rt.: RHB) and longer to receive my children, < who are > faithful children. And so you find in the world to come, that the Holy One will widen (rt.: RHB) Jerusalem, as stated (in Ezek. 41:7): AND IT BECAME {LONGER} [WIDER] (rt.: RHB) AS IT WOUND ABOUT HIGHER (LM’LH)…, until it was rising to the heavens. Now, HIGHER (M’LH) can only mean “heaven” (ShMYM). Thus it is stated (in Ps. 108:5 [4]) FOR [YOUR FAITHFULNESS IS] GREAT, ABOVE (M’L) {THE HEAVENS (HShMYM)} [HEAVEN (ShMYM)]. When it (i.e., Jerusalem) reaches the heavens, it says (in Is. 49:20): THE PLACE IS TOO CROWDED FOR ME…. Nevertheless, the Holy One raises it up from the heavens to the firmament, from the second < heaven > to the third, from the third to the fourth, from the fourth to the fifth, from the fifth to the sixth, and from the sixth to the seventh. R. Eleazar ben Jacob said: < The elevation of Jerusalem continues > until it reaches the throne of glory. But how are they (the Israelites) to ascend? The Holy One will bring clouds and will have them fly. Thus it is stated (in Is. 60:8): WHO ARE THESE THAT FLY LIKE A CLOUD? Then each and every one of the righteous will have a canopy (huppah) for himself. Thus it is stated (in Is. 4:5): FOR THE LORD WILL CREATE OVER THE [WHOLE] SITE OF MOUNT ZION AND OVER ITS ASSEMBLY [< A CLOUD AND SMOKE BY DAY AND THE BRIGHTNESS OF A FLAMING FIRE BY NIGHT >; FOR OVER < ALL > THE GLORY THERE SHALL BE A CANOPY (huppah)]. When it reaches the throne of glory, the Holy One shall say to them: I and you shall walk through the world < together >, as stated (in Lev. 26:12): AND I WILL WALK AMONG YOU. The Holy One will dwell in the middle and the righteous shall < proudly > point him out. It is so stated (in Is. 25:9): IN THAT DAY THEY SHALL SAY: SEE, THIS IS OUR GOD; WE WAITED FOR HIM, AND HE DELIVERED US…. It also says (in Ps. 48:15 [14]): FOR THIS IS GOD, OUR GOD, FOR EVER AND EVER; HE WILL LEAD EVERMORE. Because the nations say (in Deut. 32:37): AND HE WILL SAY: WHERE ARE THEIR GODS? Israel shall therefore say (in Ps. 48:15 [14]): FOR THIS IS GOD, OUR GOD, FOR EVER AND EVER; HE WILL LEAD EVERMORE.
The Midrash uses Isaiah 49:20-21 to illustrate a future time when the population of Zion will be so great that the people will say, “The place is too crowded for me; make room for me to dwell.” This is used to emphasize God’s promise to Moses that He will miraculously expand the place to accommodate everyone. The verses from Isaiah are thus used to convey a sense of hope and assurance of God’s providence and miraculous intervention in times of need.
Outline of Major Concepts in Midrash Tanchuma Buber, Tzav 16:1
Question of Capacity: Moses questions how the Tent of Meeting, which is only the size of a field requiring two seahs of seed, could accommodate sixty myriads of adults and sixty myriads of young people.
God’s Assurance: God assures Moses that just as He made the heavens stretch from one end of the world to the other, He will do the same for Zion in the world to come.
Future Overcrowding: God acknowledges that there will be a time when the people will say, “The place is too crowded for me; make room for me to dwell,” referencing Isaiah 49:20.
Miraculous Expansion: God promises to enlarge the place, as stated in Isaiah 54:2.
Ascending to the Throne of Glory: The Midrash describes a future where Jerusalem rises to the heavens and even to the throne of glory. The righteous will ascend with the help of clouds and each will have a canopy for themselves.
God’s Presence Among the Righteous: When Jerusalem reaches the throne of glory, God will dwell among the righteous, and they will proudly acknowledge His presence.
The Midrash parallels this concept of God’s return and restoration of Israel from Babylon by discussing the challenge of gathering a large assembly at the opening of the Tent of Meeting, despite the limited space. In response, God explains that the heavens were created to stretch from one end of the world to the other, and similarly, in the world to come, God will enlarge the space to accommodate all those who will dwell in Zion. The Midrash uses the verses from Isaiah 49:20-21 to illustrate the concept of the enlargement of space in the world to come. It explains that when the people of Zion feel that the place is too crowded, God will enlarge it to accommodate them. This suggests that God will always provide for the needs of His people. The Midrash also connects the verses from Isaiah 49:20-21 to the concept of the expansion of Jerusalem in the world to come. It explains that God will widen and lengthen Jerusalem, eventually raising it to the heavens and providing each righteous person with a canopy. The Midrash also uses the verses from Isaiah 49:20-21 to illustrate the idea of the ascent of the righteous to the throne of glory in the world to come. The Midrash also speaks of God walking with His people together in this world and most significantly that He will dwell in our midst. In summary, the midrash uses the verses from Isaiah 49:20-21 to illustrate the concepts of being with us in this world, and of His plan to bring us into His presence to the throne of glory. These things illustrate how God’s plan is to dwell with us, and to bring us to dwell with Him in the world to come. These things again provide us with hope, the hope of the Messiah that is spoken of in the NT text. The gift of salvation and everlasting life that is provided by faith in the Lord God and in His Messiah Yeshua.
Isaiah continues saying the following according to Isaiah 49:22-23, כב כִּדְנַן אֲמַר יְיָ אֱלֹהִים הָא אֶגְלֵי בְּעַמְמַיָא גְבוּרְתִי וְעַל מַלְכְּוָתָא אֲרִים נִסִי וְיֵיתוּן בְנָךְ בְּצִיבִין וּבְנָתָךְ עַל פַּרְוָן יִתְנַטְלָן:49:22 Thus saith the Lord God, Behold, I will reveal my power among the Gentiles, and unto the kingdoms I will raise my standard, and thy children shall come in palanquins, and thy thy daughters shall be carried upon the shoulders. כג וִיהוֹן מַלְכַיָא תּוּרְבְּיָנָךְ וּמַלְכְּוַתְהוֹן יְשַׁמְשׁוּנִיךְ עַל אַפֵּיהוֹן עַל אַרְעָא יִשְׁתַּטְחוּן לְמִבְעֵי מִנִיךְ וַעֲפַר רִגְלָךְ יְלַחֲכוּן וְתֵידְעִין אֲרֵי אֲנָא יְיָ דְלָא יִבְהֲתוּן צַדִיקַיָא דִמְסַבְרִין לְפוּרְקָנִי: 49:23 And kings shall be thy nursing fathers, and their queens shall minister unto thee; they shall prostrate themselves with their faces to the earth to supplicate to thee, and lick the dust of thy feet; and thou shalt know that I am the Lord; because the righteous that hope for my salvation shall not be ashamed. (TgJ) There are a few differences in these verses Isaiah 49:22-23 in the TgJ compare the Hebrew bible, the word גְבוּרְתִי is used in the Aramaic text, which means “my mighty ones” or “my heroes.” This word emphasizes the strength and power of those who will gather to the people of Zion. The word נִסִי is used in the Aramaic text, which means “my banner” or “my ensign.” This word parallels the Torah (Shemot / Exodus 17:15) and emphasizes the idea that God will raise a banner to gather the people of Zion. The word תּוּרְבְּיָנָךְ is used in the Aramaic text, which means “your disciples” or “your students.” This word emphasizes the idea that the kings and rulers will learn from the people of Zion. The word יְשַׁמְשׁוּנִיךְ is used in the Aramaic text, which means “your servants” or “your attendants.” This word emphasizes the idea that the kings and rulers will serve the people of Zion. The word צַדִיקַיָא is used in the Aramaic text, which means “righteous ones” or “just ones.” This word emphasizes the idea that God will gather the righteous ones to the people of Zion. Notice how the nations will respond to the divine intervention of God on behalf of His people. These things again illustrate how the Lord God of Israel is in control of history and sovereign over all the nations.
In addition to these things, the idea of the gathering of the nations to Zion is reflected in several passages in the NT, including Revelation 21:24-26, which speaks of the nations bringing their glory and honor into the New Jerusalem. In addition, the concepts of the Gentiles (nations) recognizing God’s sovereignty is also echoed in the NT text. For example, in the book of Revelation, it is prophesied that people from every nation, tribe, and tongue will worship God (Revelation 7:9). This again aligns with the concept of God’s sovereignty being recognized by all nations. Yeshua also often spoke of gathering His people as a hen gathers her chicks (Matthew 23:37). Yeshua’s metaphor of gathering His people as a hen gathers her chicks illustrates God’s protective and nurturing love for His people. It signifies God’s desire to gather and protect His people, much like a hen protects her chicks under her wings. We also note how historically this is what has been accomplished in the Messiah of God, how the Lord God has been gathering His people from both the Jew and the Gentile. (See Romans 11)
The tosefta Sota 4:1 has the following to say concerning these verses from Isaiah.
Tosefta Sotah 4:1 אין לי אלא מדת פורעניות שבמדה שאדם מודד בה מודדין לו מדת הטוב מנין אמרת מרובה מדת הטוב ממדת [הפורענות] על אחת מחמש מאות במדת [הפורענות כתוב] (שמות ל״ד:ז׳) עון אבות על בנים ועל בני בנים על שלשים ועל רבעים במדת הטוב [כתוב] (שם) ועושה חסד לאלפים הוי אומר מרובה מדת הטוב ממדת [פורענות על אחד] מחמש מאות וכן אתה מוצא באברהם שבמדה שמדד בה מדדו לו אברהם רץ לפני מלאכי השרת שלש ריצות שנא’ (בראשית י״ח:ו׳) וירא וירץ לקראתם וגו’ וימהר אברהם האהלה אל שרה וגו’ ואל הבקר רץ אברהם אף המקום ב”ה רץ לפני בניו שלש ריצות שנא’ (דברים ל״ג:ב׳) ה’ מסיני בא וזרח משעיר למו הופיע מהר פארן וגו’ באברהם הוא אומר (בראשית י״ח:ד׳) וישתחו אפים אף המקום ב”ה [בישראל] בניו לעתיד לבא שנא’ (ישעיהו מ״ט:כ״ג) והיו מלכים אומניך ושרותיהם מניקותיך [וגו’] באברהם הוא אומר (בראשית י״ח:ד׳) יוקח נא מעט מים אף המקום ב”ה [בישראל] ונתן לבניו באר במדבר שהיתה שופעת בכל מחנה ישראל שנא’ (במדבר כ״א:י״ח) באר חפרוה שרים כרוה נדיבי העם מלמד שהולכת פני כל הדרום ומשקה את [כל פני] הישמון שנא’ (שם) ונשקפה על פני הישמון באברהם הוא אומר (בראשית י״ח:ה׳) והשענו תחת העץ אף המקום נתן לבניו שבעה ענני כבוד במדבר אחד מימינם ואחד משמאלם ואחד לפניהם ואחד לאחריהם ואחד למעלה מראשיהם ואחד לשכינה שביניהם ועמוד ענן שהיה מקדים לפניהם הורג נחשים ועקרבים ושורף סירים וקוצים ואטד [משפיל] להם את הגבוה ומגביה [להם] את השפל ועושה להן דרך מיושר דרך [סרט] מושך והולך שנא’ (במדבר י׳:ל״ג) וארון ברית ה’ נוסע לפניהם וגו’ ובו היו משתמשין כל ארבעים שנה שהיו במדבר שנא’ (שם) וענן ה’ עליהם יומם וגו’ מה ת”ל (שמות י״ג:כ״ב) לא ימיש עמוד הענן יומם של יום משלים לשל לילה ושל לילה משלים לשל יום באברהם הוא אומר (בראשית י״ח:ז׳) ואקחה פת לחם וסעדו לבכם וגו’ אף המקום ב”ה נתן לבניו מן במדבר שנא’ (במדבר י״א:ח׳) שטו העם ולקטו וגו’ לשד השמן כיוצא מן הדד [שמן] מה דד זה עיקר לתינוק והכל טפל כך היה המן עיקר לישראל והכל טפל [להם] ד”א מה הדד [זה] אפי’ תינוק יונק [הימנו] כל היום [אין מזיקו כך נעשה] המן שאפילו ישראל אוכלו כל היום כולו [אין מזיקו כך] נעשה למי שאין נחשב עליו אבל מי שנחשב עליו מתהפך בפיו לכל איזה טעם שירצה שנא’ (תהילים ע״ח:כ״ט-ל׳) ויתן להם שאלתם ותאותם יביא להם ולא עוד אלא שירד להם מזון שני אלפים שנה ביום אחד באברהם [הוא] אומר (בראשית י״ח:ח׳) ואל הבקר רץ אברהם אף המקום ב”ה הגיז לבניו שליו מן הים שנא’ (במדבר י״א:ל״א) ורוח נסע מאת ה’ ויגז שלוים מן הים וגו’ שתי אמות היתה גבוה מן הארץ דברי ר”ע ר”א בנו של ר’ יוסי הגלילי אומר (שם) ויטוש על המחנה כדרך יום כה מה ת”ל שוב וכדרך יום כה מלמד שהיתה עולה מן הארץ ועד הרקיע וחופה את גלגל [חמה] ומה ת”ל (שם) וכאמתים על פני הארץ שתי אמות היתה נטולה מן הארץ [כדי שלא יהא מצטער שוחה ונוטל] באברהם מהו אומר (בראשית י״ח:ט״ז) והוא עומד עליהם וגו’ אף המקום ב”ה הגין [את] בניו במצרים שנא’ (שמות י״ב:כ״ג) ופסח ה’ על הפתח באברהם מהו אומר (בראשית יח) ואברהם הולך עמם לשלחם אף המקום ב”ה הלוה את בניו ארבעים שנה שנא’ (דברים ב׳:ז׳) זה ארבעים שנה ה’ אלהיך עמך וגו’. [Thus far,] I have only derived that Divine punishment is meted out measure-for-measure, such that a person is measured (i.e., punished) according to the same measure that the person himself measures (i.e., sins). From where can you derive that the measure of Divine beneficence is five hundred times greater than the measure of Divine punishment (i.e., a good deed is rewarded five hundredfold)? [As to Divine punishment,] As it is written (Ex. 20:5), “[calling into account] the sins of the father upon the sons until the third and until the fourth of those who hate me.” As to the measure of Divine beneficence, it is written (ibid.) “showing lovingkindness to thousands “* You must say [therefore] that the measurement of Devine beneficence is greater than the measure of Divine punishment by [a factor of] one to five hundred. And similarly you find regarding Abraham, that with the measurement that he measured, he was measured. Abraham “ran” (i.e., acted with alacrity) before the ministering angels on three occasions, as it is said (Gen. 18:2), “And he saw [them] and he ran to meet them, etc.”; and (Gen 18:6) “And Abraham hastened into his tent, to Sarah, etc.”; and (Gen. 18:7), “And to the flocks ran Abraham [and he took a young ox], etc.” Thus, so too the Holy One, Blessed be He, “ran” before his descendants on three occasions, as it is said (Deut. 33:2), “Hashem came from Sinai and He shone forth from Sei’r for them; He sent out beams from Mount Paran, etc.” Regarding Abraham it says, “he bowed down to the earth,” so too the Holy One, Blessed be He, [did so] with Israel his descendants in the future, as it is said (Is. 49:23), “And kings will tend to your children, and their queens shall serve you as nurses; [They shall bow to you, face to the ground], etc.” Regarding Abraham it says (Gen. 18:4, Fox tr.), “Pray let a little water be fetched,” so too the Holy One, Blessed be He, [did so] with Israel, and he gave to [Abraham’s] descendants a well in the desert [whose water] flowed in abundance for the entire camp, as it is said (Num. 21:17-18, Fox tr.), “[And Israel sang this song: Spring up, O well …] The well that was dug out by princes! That was excavated by people’s nobles!” It comes to teach that [the water] traveled over the entire face of the south, and irrigated the entire face of the wasteland, as it is said (Num. 21:20), “It overlooks the face of the wasteland.” Regarding Abraham, it says (Gen. 18:4), “… and recline under the tree,” so too the Holy One, Blessed be He gave to his descendants seven clouds of glory in the desert: One on their right, and one on their left, and one in front of them, and one behind them, and one above their heads, and one to the Shekhinah that was among them, and a pillar of cloud that was [placed] as an advance guard before them, killing snakes and scorpions and burning thorns and thistles and brambles [in their path]. He lowered for them the high places, and raised for them the low places, and made for them a straight pathway, and continually drew for them a marked pathway, as it is said (Num. 10:33), “And Hashem travels with the Ark of the Covenant before you, etc., ” And it was in [that cloud] that they would serve Him all forty years that they were in the desert, as it is said (Num. 10:34), “And the cloud of Hashem was over them by day [in their journey from the camp].” What does it come to teach (Ex. 13:22), “The column of cloud would not depart by day[, nor the column of fire by night]”? That the column of the day would overlap with the column of night, and the column of night would overlap with the column of the day. Regarding Abraham, it says (Gen. 18:5), “And I will bring you a loaf of bread so that your hearts may be strengthened, etc.” So too the Holy One, Blessed be He gave manna to his descendants in the desert, as it is said (Num. 11:8), “The people would go to and fro and collect it, etc., [and its taste was that of] a dainty (lashad) prepared with oil.” The manna can be likened to a breast (dad):* Just as a breast is the most important thing for a baby, and everything [else] is secondary, so too the manna was the most important thing for Israel, and everything [else] was secondary to them. Another version: Just as a breast is such that even if a baby suckles from it the entire day it does not harm him, so too the manna was made such that even if [the Children of] Israel and of it the whole day, it would not harm them. But [unlike milk], whoever directed his thoughts toward [the manna], it would change itself inside his mouth to whatever taste that he desired, as it is said (Ps. 106:15), “He gave them what they asked for,” [and] (Ps. 78:29), “He gave them what they craved.” And not only that, but two thousand years’ [worth] of food descended upon them in a single day. Regarding Abraham, it says (Gen. 18:7), “And to the flocks ran Abraham [and he took a young ox], etc.” So too, the Holy One, Blessed be He swept in quail for his descendants from the sea, as it is said (Num. 11:31), “And a wind blew out from Hashem, and swept in quail from the sea, etc.” [The quail were stacked] two cubits above the ground, the words of Rabbi Akiva (see ibid.). Rabbi Elazar the son of Rabbi Yosei HaGalili says [regarding the verse (ibid., Fox tr.)], “they spread out over the camp as far as a day’s journey here [and a day’s journey here],” what does it come to teach by repeating “and a day’s journey here”? It teaches that [the quail] would ascend from the ground up until the firmament, and cover up the orb of the sun. And what does it mean (ibid.), “about two cubits on the face of the earth”? Two cubits were removed from the earth, so that one would not [even] need to trouble oneself to stoop down [in order to] take them away. Regarding Abraham, what does it say, but (Gen. 18:17), “And he stood over them [under the tree, and they ate].” So too the Holy One, Blessed be He, protected his descendants in Egypt, as it is said (Ex. 12:23), “And Hashem passed over the entrances, etc.” With Abraham, what does it say, but (Gen. 18:17), “And Abraham went with them, to escort them.” So too, the Holy One, Blessed be He, attached himself to his descendants for forty years, as it is said, “These forty years, Hashem your God is with you, etc.”
The Tosefta Sotah 4:1 presents several major conclusions:
Measure-for-Measure Principle: The Divine punishment is meted out measure-for-measure, meaning a person is punished according to the same measure that the person himself uses against others. Note the NT parallel in Matthew 7:1-5.
Greater Divine Beneficence: The measure of Divine beneficence is five hundred times greater than the measure of Divine punishment. The rabbis concluded that a good deed is rewarded five hundredfold.
Abraham’s Actions and Their Reciprocation: The actions of Abraham in serving the ministering angels and his humility, were reciprocated by God towards his descendants. This includes God’s protection and provision for the Israelites during their time in the desert, providing them with manna, quail, and a well, and protecting them with seven clouds of glory.
God’s Presence with His People: Just as Abraham escorted the angels, God attached Himself to His descendants for forty years, signifying His constant presence and guidance.
Miraculous Provision: The manna provided in the desert could change its taste according to the eater’s desire, and it was so abundant that two thousand years’ worth of food descended upon them in a single day. Similarly, the quail swept in from the sea were so plentiful that they covered the ground up to two cubits high.
Divine Protection: God protected His people in Egypt during the Passover, and He continued to protect them during their journey in the desert.
The Tosefta provides an interpretation that follows the same concept that Yeshua presents in Matthew 7:1-5. Yeshua says “judge not lest you be judged” which warns against judging others because when we do the same measure of judgment will be applied to oneself. So, the meaning is to not be cruel and unjust in one’s judgments. James 5:9 also advises against complaining and judging others. These NT verses are often used to criticize one’s behavior. These conclusions from the rabbinic literature and the NT text highlight the themes of divine justice, mercy, and provision, as well as the reciprocal relationship between human actions and divine responses, all of which parallel what is taking place here in Isaiah 49. The Midrash also underscores the special relationship between God and His people.
Isaiah continues saying the following according to the TgJ on Isaiah 49:24-26, כד הֲיִתְנְסֵיב מִגָבָּרָא עֲדִי וְאִם דִשְׁבוֹ זַכָּאִין יִשְׁתַּזֵיב: [ת”א] אֲמָרֵת יְרוּשְׁלֵם הַאֶפְשַׁר דְיִתְנְסֵיב מֵעֵשָׂו רַשִׁיעָא דַאֲמִיר עֲלֵהּ דְצַדִיקַיָא הוּא יִשְׁתֵּיזֵיב: 49:24 Shall the spoil be taken from the mighty, and shall that which the just have taken captive be delivered? [ANOTHER PARAPHRASE.—Jerusalem says, Is it possible, that the preyshall be taken from Esau the wicked, which he took from me? concerning whom it was said, By thy sword thou shalt live. Or the captive whom Ishmael led captive, concerning whom it has been said, That which belongeth to the righteous shall he deliver?] כה אֲרֵי כִדְנַן אֲמַר יְיָ אַף דִשְׁבוֹ גִבָּרִין אָתִיב וְדַעֲדוֹ תַקִיפִין אֱשֵׁיזֵיב וְיַת פּוּרְעֲנוּתִיךְ אֲנָא אִתְפְּרַע וְיַת בְּנָךְ אֲנָא אֶפְרוֹק: [ת”א] אֲרֵי כִדְנַן אֲמַר יְיָ אַף עֲדָאָה דַעֲדָא מִנִיךְ עֵשָׂו גִבָּרָא יִתְנְסֵב מִנֵהּ וְשִׁבְיָא דִשְׁבָא מִנִיךְ יִשְׁמָעֵאל גֵיוְתָנָא דַאֲמִיר עֲלֵהּ עָרוֹד בֶּאֱנָשָׁא יִשְׁתֵּיזֵיב וְיַת פּוּרְעֲנוּתִיךְ אֲנָא אִתְפְּרַע וְיַת בְּנָךְ אֲנָא אֶפְרוֹק: 49:25 For thus saith the Lord, I will surely restore the captivity of the mighty, and I will deliver the prey of the terrible: Surely the captivity of the mighty I will restore, and the prey of the terrible I will deliver, and I will take vengeance for thee, and I will save thy children. [ANOTHER PARAPHRASE.—For thus saith the Lord: Yea, the prey, which the mighty Esau hath taken of thee, shall be taken from him, and the captivity, which the proud Ishmael led captive (concerning whom it has been said: He shall be a conqueror among men) be delivered? and I will save thy children.] כו וְאֶתֵּן יַת בְּסַר דַהֲווֹ מוֹנָן לִיךְ מֵיכַל לְכָל עוֹפָא דִשְׁמַיָא וּכְמָא דְמִתְרַוָן מֵחֲמַר מְרֵית כֵּן חַיַת בְּרָא מִדִמְהוֹן תִּתְרַוֵי וְיֵדְעוּן כָּל בִּסְרָא אֲרֵי אֲנָא יְיָ פָּרְקִיךְ וּמְשֵׁיזְבִיךְ תַּקִיפָא דְיַעֲקֹב: 49:26 And I will give the flesh of them who oppress thee for food to every fowl of the heavens, and as they are drunken with new wine, so the beasts of the field shall be drunk with their blood, and all flesh shall know, that I, the Lord, am thy Saviour and thy Redeemer, the mighty One of Jacob. (TgJ) Here there is a lot of additional text that has been added as a paraphrase, the additional test in Isaiah 49:24 draws in Esau and Ishmael concerning the living by the sword and taking people captive, and it is asked what will remain for the righteous. Babylon is compared to the kingdom of Edom, and in Isaiah 49:25 God promises to deliver from captivity and save the children of Israel. In verse 24, the Aramaic text uses the word מִגִיבָרָא which is similar to the Hebrew word מִגִּבּוֹר which implies the strength of the one who captures one in captivity or bondage, emphasizing the difficulty of the situation. In verse 25, the Aramaic text uses the phrase תַקִיפִין אֱשֵׁיזֵיב which means “strong to save,” this highlights the strength of the Lord to deliver and bring vengeance, so we don’t have to take vengeance. In verse 26, the Aramaic text uses the word בְּסַר instead of the Hebrew word בָשָׂר which speaks of giving the flesh of those who oppress to the birds of the airwhich speaks of the great fulfillment of God’s promise to deliver His people, emphasizing the completeness of God’s redemption.
There are a few examples from the NT text that parallels these verses, such as in Matthew 12:29 where Yeshua speaks about binding the strong man, which is similar to the concept of strong captors in Isaiah 49:24-26. In John 8:36, Yeshua says, “So if the Son sets you free, you will be free indeed.” This echoes the theme of freedom from captivity found in Isaiah 49:24-26. And in 1 Peter 1:18-19, Peter speaks about redemption through the blood of the Messiah parallels the idea of complete redemption mentioned in Isaiah 49:26. These verses contain the theme of God contending with those who contend with His people and saving His people from their oppressors. Additionally, Paul writes about God’s promise to deliver His people from their enemies (Romans 8:31-39), and in the book of Revelation, John describes a future time when God will judge the nations and deliver His people (Revelation 19:11-21). These passages also reflect similar themes to Isaiah 49:24-26, demonstrating the continuity of God’s promise of deliverance and justice throughout the Scriptures.
The commentary Aggadat Bereshit discusses these verses from Isaiah in light of the power of prayer and the unique roles of Moses, David, and the Messiah.
Aggadat Bereshit 6:1 פרק ו כתובים. [א] תפלה לדוד שמעה ה’ צדק (תהלים יז א). זש”ה זבח רשעים תועבת ה’ ותפילת ישרים רצונו (משלי טו ח), מי הוא, זה משה דוד ומשיח, משה דכתיב תפלה למשה (תהלים צ א), בדוד כתיב תפלה לדוד (תהלים יז א), במשיח כתיב תפלה לעני כי יעטוף וגו’ (שם קב א). ותפלת ישרים רצונו, אעפ”י ששלשתן מתפללים, אלא דוד מתפלל באומנות, האיך תפלה לדוד שמעה ה’ צדק (שם יז א), אמר הקב”ה עד מתי אתה מתפלל, אמור צרכיך מה שאתה צריך, הרי אמרת שמעה ה’ צדק, א”ל חייך כל אלו שאמרתי בשביל דבר אחד מלפניך משפטי יצא וגו’ (שם שם ב), למה שאמרת אשר נשיא יחטא (ויקרא ד כב), נשיא שאין על גביו מושל אלא ה’, הואיל שאין על גבי מושל אלא אתה דן אותי, מלפניך משפטי יצא. אומן גדול הי’ דוד כשהי’ מבקש דבר מן הב”ה מנגנו (פי’ אינגיניו בלע”ז פי’ הי’ מעמיק מחשבתו כמו הנהו נגאני דארעא מיקרו (ב”ק דף ק”ג ב”ב דף ס”א) בורות עמוקות) היה שואל תחילה את הקלות, ואח”כ את החמורות. למה הי’ דוד דומה, לאדם שהיה מבקש ללוות כור חיטים מצא את הדניסטוס (פי’ המלוה), וא”ל בבקשה ממך מפני שאני בדוחק השאילני כור של חרובין, א”ל בא וטול, הולכין ליטול, א”ל השאילני כור של שעורים והנח כור של חרובים, א”ל בוא וטול, הולכין ליטול, א”ל בבקשה ממך הואיל שבפנים טובים אתה נותן עשה אותו כור של חיטים והשאילני תחתיו חרובין ושעורים, א”ל טול, ומי גרם לו, ששאל תחילה הקלות ואח”כ החמורות, הה”ד תפלה לדוד, [שמעה ה’ צדק] הרי הקלות, ואח”כ החמורות מלפניך משפטי יצא [עיניך תחזינה מישרים] אמר לו הקב”ה ואני עושה, שנאמר הנני רב את ריבך וגו’ (ירמי’ נא לו) ואת יריבך אנכי אריב (ישעי’ מט כה). סליק. Chapter 6, Writings. [1] A prayer of David: Hear, O LORD, my righteous plea (Psalms 17:1). In the scriptures it is said: “The sacrifice of the wicked is an abomination to the LORD, but the prayer of the upright is His delight” (Proverbs 15:8) refers to Moses, David, and the Messiah. Regarding Moses, it is written, “A prayer of Moses, the man of God” (Psalms 90:1). Regarding David, it is written, “A prayer of David” (Psalms 17:1). Concerning the Messiah, it is written, “A prayer of the poor man, when he is faint” (Psalms 102:1). “And the prayer of the upright is His delight” (Prov. 15:8), although all three pray, David prays with artistry. How can one say, “Hear, O LORD, my righteous plea”? The Holy One, blessed be He, said, “Until when will you pray? Say what you need, for you said, ‘my righteous plea.’ I swear by your life that for the sake of one of the things that I have mentioned before you, My vindication will come from You; (Psalms 17:2). Why did you say, ‘If the leader sins’ (Leviticus 4:22)? “A leader over whom there is no ruler except for God, since over a ruler there is no judge except for You, my judgment comes before You. David was a great artist, when he asked something from the Holy One, blessed be He, he played music to Him, as if to say, he delved his thoughts like those skilled in the wisdom of the microcosm (Baba Kamma 103b, Baba Batra 61a*). Deep wells of understanding.” He asked first about the easy things, and only afterwards about the difficult things. Why was David similar to a person who asked to borrow a wheat barrel from the lender, and the lender said to him, “Please lend me a carob barrel because I am in a difficult situation”? David replied, “Come and take, we will take (the barrels) together.” The lender then asked David to lend him a barley barrel and leave a carob barrel instead. David replied, “Come and take, we will take (the barrels) together.” The lender then asked David to make him a wheat barrel and lend him carob and barley under it. David replied, “Take it, but who caused him to first ask about the easy things and only then about the difficult things?” The answer is from the verse “Judgment fell for David, ‘The Lord has heard my righteousness.'” (Psalms 7:9) That is, first the easy things, and then the difficult things came before him in a straight path, as it is written “Your eyes will see what is straight before you.” (Isaiah 30:21) God replied to him, “And I will act, for it is written, ‘Behold, I will plead your cause and take vengeance for you’ (Jeremiah 51:36), and ‘I will contend with him that contends with you’ (Isaiah 49:25).” End of story. [*comment: This statement is found in the Talmud Bavli tractate Bava Batra 93b, and it discusses the power of a Jewish leader or “nasi” who has no earthly ruler above him, only God. The passage states that since there is no one to judge or govern the Nasi except for God, then his judgment must be considered just and valid. It then goes on to praise King David as a great artist, as he would deepen his thoughts and connect with God when playing music. The phrase “והואיל שאין על גבי מושל אלא ה'” can be translated as “since there is no ruler above him except for God,” emphasizing the unique position of a Nasi who is accountable only to God. The phrase “מלפניך משפטי יצא” means “my judgment comes from You,” implying that since God is the only authority over the nasi, his decisions are divinely inspired. The passage then shifts to discussing King David and his artistic talents. The phrase “אומן גדול הי’ דוד” means “David was a great artist,” and the following phrase “כשהי’ מבקש דבר מן הב”ה מנגנו” means “when he would seek something from God, he would play music.” The term “אינגיניו בלע”ז” refers to David’s musical instruments, and the phrase “כמו הנהו נגאני דארעא מיקרו” means “he would play so deeply that the ground would shake.” This passage highlights David’s unique talents and spiritual connection with God.]
The Midrash speaks extensively about prayer with humility, sincerity, and trust in God’s justice and promises and discusses the power of prayer in the lives of Moshe, David, and the Messiah. The Midrash begins by citing various biblical verses that highlight the importance of prayer, and how the Lord delights in this since we are communing with Him. It specifically mentions the prayers of Moses, David, and the Messiah. The rabbis praise David for his artistry in prayer and describe how David would deepen his thoughts and connect with God through music when he prayed. The Midrash also discusses the unique position of a leader or “Nasi” who has no earthly ruler above him, only God. The Nasi needs to seek the Lord in prayer for help to govern the people. We are also told how David approached prayer through the analogy of different types of barrels. David would first ask for the easy things and then the difficult ones, showing his humility and wisdom. The Midrash concludes with God’s response to David’s prayer, affirming that He will act on David’s behalf. There are several lessons that can be drawn out from the Midrashic analysis of Isaiah 49:24-26. First, prayer is Powerful! The parallel or example that is provided in scripture are to those of the prayers of Moses, David, and the Messiah. This allows us to have confidence in and trust in God. Because of this we should approach prayer not just as a ritual, but as a genuine conversation with God. The Midrashic approach to David’s prayers suggest how all blessings whether big or small come from God. The discussion on the Nasi is to demonstrate how we are accountable to God. In addition, we can trust in His justice and know that He will act on our behalf, just as He did for Moshe, David, and the Messiah. In Isaiah 49:24-26 we read how God promises to contend with those who contend with us and will save our children. This aligns with the conclusion of the Midrash, where God affirms His commitment to act on David’s behalf. This gives us hope and reassurance that the Lord God of Israel hears our prayers and will act in our best interests. In conclusion, this Midrash speaks to the power of God in which we can trust, and encourages us to approach prayer with humility, sincerity, and trust in God’s justice and promises. It reassures us of God’s commitment to act on our behalf, and we note how the bringing of the Messiah Yeshua according to the NT text the Lord God of Israel was doing that very thing! He acted on our behalf to bring salvation to those who were lost! This is a significant emphasis that is being revealed from the book of Isaiah and the rabbinic literature. Our Salvation is a work of God, we look to His mercy, grace, and Messiah to deliver and redeem us. This is the power of God in our lives!
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