Isaiah 49 presents a powerful testament to God’s enduring love and commitment to His people. The chapter is full of references to the Servant King Messiah, who is seen as the Servant of the LORD. According to the NT text, the Servant is revealed as Yeshua who was called from the womb and is made to be like a carefully crafted and polished arrow in the service of the LORD. We note that in Isaiah 49:3 the Servant is identified as “Israel” in the text. This can be understood in two ways: first, because the Messiah comes from Israel and is a representative of the nation; second, because the Messiah fulfills the name Israel, which means, “governed by God.” The most important point is based on the context of these verses where we are being told that the servant is called to restore Jacob, to gather Israel. What Isaiah 49 is emphasizing here is that the servant is to raise up the tribes of Jacob and to be God’s salvation to the ends of the earth. These statements make any kind of collective understanding of the servant quite difficult. As we had mentioned earlier how the antimissionary claim is that the servant is all of Israel, this is impossible based upon the context of the servant delivering all of Israel. The reason being, Jacob cannot restore Jacob to a right relationship with God anymore that Israel can restore itself to Judah from Babylon. These verses eliminate the possibility of the prophet being referred to here to a collective whole of all of Israel.
The Servant’s mission, as described in Isaiah 49, is twofold:
To gather the righteous remnant of the physical nation of Israel. Despite seeming to labor in vain and spending strength for nothing, the Servant maintains confidence in the LORD. The Servant’s work appears to fail on earth, but the future success is assured, because we are told that the Servant must suffer for the forgiveness of sins (Isaiah 53).
To become a light to the Gentiles, bringing salvation to the ends of the earth. The Servant is not only for Israel but also for the Gentiles. The Servant’s mission extends beyond the borders of Israel, reaching out to the distant lands of the Gentiles.
Through these actions, the Servant enables God’s people from around the world to return to Him. This is how God declares that the Servant’s task is to make it possible for God’s people around the world (Isaiah 49:12) to return to him. The Servant’s mission assures us that amid trials and tribulations, God’s promise of salvation and restoration remains certain. His love is unshakeable, and His plans for us are of prosperity, not of despair. Thus, the Servant, as described in Isaiah 49, plays a crucial role in bringing people back to God. The servant in Isaiah 49, traditionally interpreted as a reference to the Messiah, enables God’s people from around the world to return to Him by serving as a conduit for divine restoration and redemption. The servant is tasked with bringing justice to the nations and reestablishing the tribes of Israel. Through the servant’s actions and teachings, God’s people are guided back to their spiritual roots, and the knowledge of God is spread across the globe. This spiritual awakening ultimately leads to the unification and reconciliation of God’s chosen people, allowing them to return to Him in harmony and devotion. We note how the NT text speaks to these things, unification and reconciliation of God’s chosen people in several passages. One of the most prominent is found in 2 Corinthians 5:11-21.
2 Corinthians 5:11–21 5:11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences. 5:12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. 5:13 For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. 5:14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 5:15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. 5:16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 5:18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 5:19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 5:20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (KJV 11 Εἰδότες οὖν τὸν φόβον τοῦ κυρίου ἀνθρώπους ⸀πείθομεν*, θεῷ δὲ πεφανερώμεθα·* ἐλπίζω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι. *12 οὐ ⸆ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν ἀλλʼ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ⸀ἡμῶν*, ἵνα ἔχητε πρὸς τοὺς ἐν προσώπῳ καυχωμένους καὶ ⸂μὴ ἐν⸃ καρδίᾳ*. 13 εἴτε γὰρ ἐξέστημεν, θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν*. 14 ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο, ὅτι ⸆ εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον·* 15 καὶ ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι*. 16 Ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· ⸂εἰ καὶ⸃ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. 17 ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν ⸀καινά*. 18 τὰ δὲ πάντα ἐκ τοῦ θεοῦ τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς*, 19 ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ*, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν καὶ θέμενος ἐν ἡμῖν ⸂τὸν λόγον⸃ τῆς καταλλαγῆς. 20 ⸆Ὑπὲρ Χριστοῦ °οὖν πρεσβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος διʼ ἡμῶν·* δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ θεῷ. 21 τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν*, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ*.)
These passages speak of the transformative power of Yeshua’s love and the new life that comes from being in the Messiah. It emphasizes that anyone who is in the Messiah is a new creation, and the old life has passed away. This is the spiritual awakening being spoken of in Isaiah that leads to a change in perspective, where believers no longer regard others from a worldly point of view. The passage also highlights the role of believers as being representatives of the Messiah, carrying the message of reconciliation. It states that God was reconciling the world to Himself in the Servant King Messiah and not counting people’s sins against them. This reconciliation is a key aspect of the unification of God’s chosen people. The NT teaches us that spiritual awakening through faith in the Messiah leads to a new life, a new perspective, and a new mission, all of which contribute to the unification and reconciliation of God’s chosen people. This is a central theme in the teachings of the apostle Paul and is echoed throughout the New Testament. We also note that the language of Isaiah 49 is that of the return from exile, but in general terms. Notice again that the Servant’s mission in Isaiah 49 is to gather Israel and to be a light to the Gentiles, similar to the mission described in Isaiah 42:5-9. Therefore, both passages present a consistent picture of the Servant’s work of bringing salvation to both the Jew and Gentile and enabling God’s people from around the world to return to the God of Israel. In Isaiah 42:5-9, the servant is described as a chosen instrument of God, commissioned to bring justice and light to the nations. This is how Paul understands Yeshua the Messiah according to 2 Corinthians 5:11-21. The passages (Isaiah 42:5-9) highlight the servant’s role in establishing a covenant with the people, opening the eyes of the blind, and freeing the captives. This work is closely related to Isaiah 49, as both passages emphasize the servant’s mission to restore and unite God’s people. The connection between the two passages lies in the servant’s ultimate purpose of bringing about spiritual renewal and redemption, drawing God’s scattered people back to Him through the servant’s teachings and actions.
Masoretic Text (MSS) on Isaiah 49:7-13
Isaiah continues saying the following according to Isaiah 49:7-8.
Isaiah 49:7 states, “Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee. (כֹּה אָמַר-יְהֹוָה גֹּאֵל יִשְֹרָאֵל קְדוֹשׁוֹ לִבְזֹה-נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָֹרִים וְיִשְׁתַּחֲווּ לְמַעַן יְהֹוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְֹרָאֵל וַיִּבְחָרֶךָּ)” Isaiah 49:8 “Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; (כֹּה | אָמַר יְהֹוָה בְּעֵת רָצוֹן עֲנִיתִיךָ וּבְיוֹם יְשׁוּעָה עֲזַרְתִּיךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְהָקִים אֶרֶץ לְהַנְחִיל נְחָלוֹת שֹׁמֵמוֹת)”
Cross References for Isaiah 49:7-8: Ge 27:29; Le 25:10; Nu 34:13; Dt 7:9; Ezr 1:2; Ps 22:6–8, 29; 37:9; 69:7–9, 13; 86:9; Is 1:4; 5:2; 14:1; 19:21, 23; 26:3; 27:3, 13; 41:8–10, 14; 42:1, 6; 43:10, 14, 20; 44:1–2, 26; 45:4; 48:17; 49:1, 23, 26; 50:6–7; 52:15; 53:3; 55:5; 58:12; 60:10, 21; 61:2, 4; 65:9, 15, 22; 66:23; Eze 36:10, 33; Am 9:11, 14, Mt 26:67; 27:41; Mk 15:29; Lk 23:35; 1 Co 1:9; 2 Co 6:2; Eph 2:14–15
The Hebrew text is rich with meaning and has significant implications for interpretation and application. In verse 7, the phrase כֹּה אָמַר-יְהֹוָה גֹּאֵל יִשְֹרָאֵל קְדוֹשׁוֹ translates to “Thus says the LORD, the Redeemer of Israel, His Holy One.” This establishes God’s authority and His special relationship with Israel. The verse speaks to the one who was despised and abhorred by the nation, a servant of rulers. This could be interpreted as a prophecy about the Messiah, who was indeed despised and rejected by many during His time on earth. In verse 8, בְּעֵת רָצוֹן עֲנִיתִיךָ וּבְיוֹם יְשׁוּעָה עֲזַרְתִּיךָ, translates to “In an acceptable time I have heard You, And in a day of salvation I have helped You.” The words בְּעֵת רָצוֹן (b’eit ratzon) means “in the time of favor” and signifies a period of divine grace and acceptance. This phrase underscores the idea that God’s help and support will be available during this specific time, emphasizing the importance of seizing opportunities when they arise. This verse is quoted in the NT text according to 2 Corinthians 6:2, emphasizing the fulfillment of God’s promises through Yeshua the Messiah, the Servant King Messiah and Redeemer. In addition, the phrase וְאֶתֶּנְךָ לִבְרִית עָם (I will give you for a covenant of the people) is significant since it points to the new covenant established in and through the Messiah. This covenant is not just for Israel but for all people, reflecting the inclusive nature of God’s salvation. These verses speak to God’s faithfulness and His plan of salvation that extends to all people. The verses encourage us to trust in God’s timing (בְּעֵת רָצוֹן, in an acceptable time) and to recognize the Messiah as the fulfillment of God’s promises. They also challenge us to respond to God’s call, just as the servant did, despite facing rejection and hardship. Isaiah 49:7-8 is rich in prophetic imagery and theological depth, pointing to the coming of the Messiah of God and the establishment of a new covenant for all people. It serves as a powerful reminder of God’s faithfulness and His plan of salvation.
In the NT text, parallels may be found in the theme of divine guidance and protection in the Gospel of John. For instance, in John 10:27-29, Yeshua says, “My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” This passage conveys a similar message of divine protection and guidance, emphasizing the strong bond between Yeshua the Messiah and his followers. Another parallel can be found in the theme of redemption and restoration in the NT. Isaiah 49:8 speaks of inheriting desolate lands and restoring the waste heritages, which can be compared to the emphasis on spiritual redemption and the restoration of believers through faith in the Messiah of God. For example, in Ephesians 1:7, it is written, “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.” This passage highlights the idea of redemption and forgiveness through faith in Yeshua, which parallels the restoration and renewal theme found in Isaiah 49:8. We note how the covenant speaks of the servant doing several things. Restoring the land, causing to inherit the desolate heritages, and calling forth the prisoners (Isaiah 49:9). This is similar to the year of release, the Jubilee. There is restoration of land, the return of Judah to the land of Israel, and that there is an actual historical figure who is going to do these things. This is how Paul understood these verses and why he used this verse in 2 Corinthians 6:2. Paul clearly understood this verse from Isaiah to apply to the messianic age, which comes with the birth, life, death, and resurrection of Yeshua the Messiah.
Isaiah goes on saying the following according to Isaiah 49:9-11.
Isaiah 49:9 states, “That thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places. (לֵאמֹר לַאֲסוּרִים צֵאוּ לַאֲשֶׁר בַּחֹשֶׁךְ הִגָּלוּ עַל-דְּרָכִים יִרְעוּ וּבְכָל-שְׁפָיִים מַרְעִיתָם)” Isaiah 49:10 “They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. (לֹא יִרְעָבוּ וְלֹא יִצְמָאוּ וְלֹא-יַכֵּם שָׁרָב וָשָׁמֶשׁ כִּי-מְרַחֲמָם יְנַהֲגֵם וְעַל-מַבּוּעֵי מַיִם יְנַהֲלֵם)” Isaiah 49:11 “And I will make all my mountains a way, and my highways shall be exalted. (וְשַֹמְתִּי כָל-הָרַי לַדָּרֶךְ וּמְסִלֹּתַי יְרֻמוּן)”
Cross References for Isaiah 49:9-11: Ps 23:2; 48:14; 107:10; 121:6; Ec 12:6; Is 11:16; 14:1; 19:23; 33:16, 21; 35:7–8; 40:3–4, 11; 41:17–18; 42:1–5, 7, 16, 18–20; 48:17, 21; 51:14; 52:4–8; 61:1; 62:10; Je 11:1–7; 31:9; Zec 9:9–13; Lk 4:18–39; Jn 4:10; 2 Co 6:1–8; Re 7:1–17
These verses from Isaiah 49:9-11 have some interesting implications for our lives. In verse 9, the phrase לֵאמֹר לַאֲסוּרִים צֵאוּ translates to “to say to the captives, ‘Go forth.'” Here we see the imperative, which functions as a command to go forth. This could be interpreted as a call to those who are spiritually imprisoned in sin and ignorance, offering freedom through the knowledge of God. The phrase לַאֲשֶׁר בַּחֹשֶׁךְ הִגָּלוּ can be translated as “to those in darkness, ‘Show yourselves.'”This word הִגָּלוּ is also written as an imperative, a command to show yourself. This suggests a call to those living in spiritual darkness to step into the light of God’s truth.
In the NT text, Yeshua is often referred to as the one who sets prisoners free in a spiritual sense. This concept is deeply rooted in the Tanakh and is seen as a metaphor for liberation from sin, ignorance, and spiritual bondage. For example, in Isaiah 61:1, it is written, ר֛וּחַ אֲדֹנָ֥י יְהוִ֖ה עָלָ֑י יַ֡עַן מָשַׁח֩ יְהוָ֨ה אֹתִ֜י לְבַשֵּׂ֣ר עֲנָוִ֗ים שְׁלָחַ֙נִי֙ לַחֲבֹ֣שׁ לְנִשְׁבְּרֵי־לֵ֔ב לִקְרֹ֤א לִשְׁבוּיִם֙ דְּר֔וֹר וְלַאֲסוּרִ֖ים פְּקַח־קֽוֹחַ׃ “The Spirit of the Lord God is upon me, Because the Lord has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives And freedom to prisoners;” Yeshua himself identified with this mission in Luke 4:18. He came to set people free by offering them the “living waters.” What are the “living waters” that Yeshua is speaking about? The term living waters is deeply symbolic and spiritual and refers to the life-giving salvation and eternal life that is offered through the divine presence of God living in us by His Holy Spirit. The power of God is given to us by the presence of God in our lives, this presence of God has a sense of refreshment, peace, joy, and satisfies the spiritual thirst that we have. From the Torah, the concept of Mashiach is one who leads the people to truth, righteousness, and holiness. Parallels in the Tanakh can be drawn out from several biblical figures and the Mashiach. For instance, the lives of Joseph and David are seen to prefigure the life and ministry of the Mashiach. Joseph is prophesied to be a suffering Messiah and David is prophesied to be a warrior Messiah. Yeshua is seen as fulfilling both these roles but at different times. He came first as the suffering Messiah, and will return as the warrior Messiah. The concepts of Yeshua setting prisoners free and the parallels between the Torah and Isaiah and the Servant King Mashiach are deeply intertwined in biblical texts and interpretations.
In verse 10 we see the phrase, לֹא יִרְעָבוּ וְלֹא יִצְמָאוּ, translates to “They will neither hunger nor thirst.” This could be seen as a promise of spiritual nourishment and satisfaction that comes from a relationship with God. The phrase וְעַל-מַבּוּעֵי מַיִם יְנַהֲלֵם can be translated as “and by springs of water will guide them,” suggesting God’s guidance and provision for His people and this again draws us back to the NT text descriptions of Yeshua. In verse 11 we read, וְשַֹמְתִּי כָל-הָרַי לַדָּרֶךְ, translates to “And I will turn all my mountains into a road.” This could be interpreted as God making a way where there seems to be no way, overcoming obstacles and providing a path for His people. Isaiah 49:11 is a powerful verse that speaks to God’s ability to create paths and remove obstacles where there seem to be none. The Applicant for us today from Isaiah is just as God promised to create a path through physical mountains for His people, He also promises to help us overcome spiritual and personal challenges. This includes the difficulties we face in our journey of faith, such as sin, doubt, and spiritual warfare.
In the NT text, the parallels to the theme of spiritual freedom from captivity and darkness are echoed in passages such as Luke 4:18, where Yeshua quotes Isaiah and proclaims that He has come to proclaim freedom for the prisoners and recovery of sight for the blind. The promise of spiritual nourishment is also seen in Yeshua’s words in John 6:35, “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.” The Hebrew text of Isaiah 49:9-11 is rich in imagery and theological depth, pointing to the themes of spiritual freedom, divine guidance, and provision. These themes are echoed in the New Testament, affirming the continuity of God’s promise of salvation from the Tanakh to the NT. In addition to this, we read in Matthew 6:25-34, Yeshua teaches his followers not to worry about their needs, stating that God will provide for them. This passage conveys a similar message of trust and reliance on God’s provision, which parallels the theme found in Isaiah 49:9-11. Isaiah 49:10 speaks of not being hungry or thirsty and being led by God’s mercy and guidance. This can be compared to the NT emphasis on spiritual nourishment and guidance through faith in Yeshua the Messiah. Passages like John 6:35 highlights the idea of spiritual nourishment and guidance through faith in Yeshua, which again parallels the theme found in Isaiah 49:10. We note how in verse 9 that the prophet Isaiah is identifying the work of the Servant in proclaiming the release of the imprisoned ones. This is the work of the agent of the Lord, the Mashiach (the anointed one of God) which illustrates how the Messiah will deliver those who are blind, desolate, and imprisoned. Something to note is that it is easy to talk about restoration, but how do we get from where we are to where we need to be? The Servant King Messiah’s objective is not merely to set people free from the bondage of sin but also to lead people entirely home to God’s presence. Note in verse 10 the phrase כִּי-מְרַחֲמָם יְנַהֲגֵם וְעַל-מַבּוּעֵי מַיִם יְנַהֲלֵם with the first word כִּי which we have mentioned earlier that this word provides a connection to the previous text. Here we are given the reason why we will not hunger or thirst, “for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.” This draws in the attribute of the mercy and grace of God who guides and leads us by His presence in our lives. Isaiah 49:11 speaks to God’s making possible a way that does not seem possible. The implication is that the Lord God Almighty will provide a way for even the weakest to walk. He is able to make straight the way to everlasting life, and to make clear the destination that we are on which is to dwell in the presence of God forever. It is the Lord God Almighty by the hand of His Messiah that will bring all those who believe in His promises to Himself, to our Father in heaven. Here the Lord God is saying that He will be with us through our hardships, and will sustain us through our troubles, and how there are times of refreshing that lay ahead!
Isaiah goes on saying the following according to Isaiah 49:12-13.
Isaiah 49:12 states, “Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim. (הִנֵּה-אֵלֶּה מֵרָחוֹק יָבֹאוּ וְהִנֵּה-אֵלֶּה מִצָּפוֹן וּמִיָּם וְאֵלֶּה מֵאֶרֶץ סִינִים)” Isaiah 49:13 “Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted. (רָנּוּ שָׁמַיִם וְגִילִי אָרֶץ יּפִצְחוּ [וּפִצְחוּ] הָרִים רִנָּה כִּי-נִחַם יְהֹוָה עַמּוֹ וַעֲנִיָּו יְרַחֵם)”
The Hebrew text has several keywords that are crucial to understanding the interpretation and application of these scriptures. In Isaiah 49:12, the word מֵרָחוֹק means “from afar.” The text states מִצָּפוֹן וּמִיָּם meaning from the north and from the sea. Notice how the english translation states “and from the west” in translation of וּמִיָּם which may be a reference to the merchants as we have seen previously in Isaiah. (see Isaiah 23:1-3, 23:8, and 23:14-16) Note also מִצָּפוֹן וּמִיָּם can refer to those who are in the northern regions who are in spiritual darkness, and those who are in the west who are spiritually adrift on the sea. In addition, Isaiah 49:12 also says מֵאֶרֶץ סִינִים “from the land of Sinim.” We note in modern Hebrew סין is China. All of these words place the context of the word מֵרָחוֹק which signifies that those who are far off, perhaps in distance or in spiritual terms. The “land of Sinim” (מֵאֶרֶץ סִינִים) mentioned in Isaiah 49:12 has been a subject of debate among scholars. Based upon the Modern Hebrew perspective, we could associate Sinim with China. The word Sinim resembles Sinae, the Latinization of Qin, after the Qin state, founded in 778 BC, and the Qin dynasty, founded in 221 BC by Qin Shi Huang-Di. The International Standard Bible Encyclopedia also suggests that the land is clearly far off, and it must be sought either in the South or in the East. Others suggest that Sinim might refer to Phoenicia. Modern translations of the Bible tend to translate Sinim as Syene (ancient Aswan) because the Great Isaiah Scroll of the Dead Sea Scrolls uses that word. In addition to this, other interpretations suggest that the Hebrew word “Sin” signifies a bush, and “Sinim” signifies bushes or woods, possibly indicating a woodland somewhere. Based upon this analysis on the various interpretations, the exact location of the “land of Sinim” remains uncertain. The term is a biblical hapax legomenon, meaning it appears only once in the entire Hebrew Bible. It’s used in the context of God bringing His people back from distant lands. Isaiah 49:13 opens with rejoicing because of the work of God’s hand to deliver His people. רָנּוּ שָׁמַיִם וְגִילִי אָרֶץ “Sing, O heavens; and be joyful, O earth” is a call for all of creation to rejoice in the work of God. The word הָרִים (harim) means “mountains,” and רִנָּה (rinah) means “singing” or “shouting.” The mountains are personified here, symbolizing the joy that fills the earth because of the work of God.
These verses (Isaiah 49:12-13) speak of the gathering of God’s people from all corners of the earth, a theme that is echoed in the NT text. For instance, in the book of Revelation, John sees a vision of a great multitude from every nation, tribe, people, and language standing before the throne of God (Revelation 7:9). This echoes the gathering of people from all directions in Isaiah 49:12 and how the Lord God calls both Jew and Gentile, something that is consistent with what Paul taught in his epistles. (Galatians 3:28, see also Romans 11:1 and Matthew 15:26, Luke 21:24, Acts 3:19-21) The concept of God comforting His people in Isaiah 49:13 is also seen in the NT according to 2 Corinthians 1:3-4, where Paul refers to God as the “Father of compassion and the God of all comfort, who comforts us in all our troubles.” The verses from Isaiah 49:12-13 provide a picture of God’s love and care for His people and foreshadows the gathering of all people all over the world, which is a theme that is carried over into the NT text. The book of Isaiah speaks with absolute certainty of God’s ultimate triumph for the sake of His people, no matter who the enemy is, whether Assyria, Babylon, or the great enemy, sin which is pictured in the book of Revelation. This follows from the idea that we are to trust in God and not in ourselves, foreign nations, or idols.
Rabbinic Commentary on Isaiah 49:7-13
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 49:7-13 49:7 Thus saith the Lord, the Redeemer of Israel, and His Holy One, to them that are despised among the nations, to them that are scattered among the kingdoms, to them that are the servants to rulers: Kings shall look at them; and princes shall rise and fall prostrate, because of the Lord that is faithful, and the Holy One of Israel, and He shall delight in thee. 49:8 Thus saith the Lord, at the time when ye do my will, I hear your prayer, and in the day of distress I uphold you with salvation and support; for I will maintain thee, and I will give thee for a covenant with the people, to raise up the righteous that lie in the dust, to cause to inherit the desolate heritages; 49:9 Saying to them who are prisoners among the nations, Go forth to them who are kept back in darkness among the kingdoms; shew yourselves to the light; they shall dwell in all the paths, and by all the rivers shall be the place of their dwelling. 49:10 They shall not hunger nor thirst, neither shall the heat nor the sun smite them: for He that shall have mercy on them shall guide them, and He shall cause them to dwell by the springs of water. 49:11 And I will make all the mountains trodden paths like a way before them, and the foot-paths shall be cast up. 49:12 Behold, these shall come from far: and, lo, these from the North and from the West, and these from the land of the South. 49:13 Sing, O heavens; and be joyful, O earth; and be glad, O mountains, with praise, for the Lord will comfort His people, and will have mercy upon His afflicted. (TgJ)
Isaiah continues saying the following according to the TgJ on Isaiah 49:7-8, ז כִּדְנַן אֲמַר יְיָ פַּרְקֵהּ דְיִשְׂרָאֵל קַדִישֵׁהּ לְדִבְּסִירִין בֵּינֵי עַמְמַיָא לְדִמְטַלְטְלִין בֵּינֵי מַלְכְּוָתָא לִדְהֲווֹ עָבְדִין לְשִׁלְטוֹנִין לְהוֹן מַלְכִין יֶחְזוּן וִיקוּמוּן רַבְרְבִין וְיִסְגְדוּן בְּדִיל יְיָ דִמְהֵימָן קַדִישָׁא דְיִשְׂרָאֵל וְאִתְרְעֵי בָךְ:49:7 Thus saith the Lord, the Redeemer of Israel, and His Holy One, to them that are despised among the nations, to them that are scattered among the kingdoms, to them that are the servants to rulers: Kings shall look at them; and princes shall rise and fall prostrate, because of the Lord that is faithful, and the Holy One of Israel, and He shall delight in thee. ח כִּדְנַן אֲמַר יְיָ בְּעִידַן דְאַתּוּן עָבְדִין רְעוּתִי אֲנָא מְקַבֵּיל צְלוֹתְכוֹן וּבְיוֹם עָקָא אֲנָא מְקַיֵם פּוּרְקַן וְסָעֵיד לְכוֹן וְאֶתְקְנִינָךְ וְאֶתְּנִינָךְ לִקְיַם עַם לַאֲקָמָא צַדִיקַיָא דְשָׁכְבִין בְּעַפְרָא לְאַחְסָנָא יְרוּתָן דְצָדְיָן: 49:8 Thus saith the Lord, at the time when ye do my will, I hear your prayer, and in the day of distress I uphold you with salvation and support; for I will maintain thee, and I will give thee for a covenant with the people, to raise up the righteous that lie in the dust, to cause to inherit the desolate heritages; (TgJ) The Aramaic translation of Isaiah 49:7-8 in the Targum Jonathan presents some differences in comparison to the Hebrew Bible. In verse 7, the Targum emphasizes the concept of Israel being a “holy people” (קַדִישֵׁהּ), whereas the Hebrew text focuses on Israel as a “servant” (עֶבֶד). This difference emphasizes the sanctity and chosenness of Israel. The Hebrew text writes וַיִּבְחָרֶךָּ “he shall choose you” whereas the Aramaic text writes וְאִתרְעִי בָך “he will delight in you” suggesting that the Lord God will work in the lives of His people so that they are obedient to God’s word, so their works are a delight. The Hebrew bible emphasizes the selection of Israel as God’s chosen one. In verse 8, the Targum adds the phrase “to awaken the righteous who sleep in the dust” (לַאֲקָמָא צַדִיקַיָא דְשָכְבִין עַפרָא), which is not present in the Hebrew text. This addition highlights the concept of resurrection and God’s promise to restore the righteous. These differences in the Aramaic translation can influence the interpretation and application of the scriptures by emphasizing Israel as a holy people in verse 7 we are encouraged as believers to recognize the importance of Israel, while the concept of the resurrection of the righteous in verse 8 can provide hope and comfort to believers in times of hardship.
In the NT text, there are parallels to the concepts found in these verses, such as the concept of resurrection. In John 5:25-29, Yeshua speaks about the resurrection of the dead, and in 1 Corinthians 15, Paul discusses the resurrection of believers. Additionally, the idea of Israel as a holy and chosen people is echoed in the NT, such as in Romans 9-11, where Paul discusses God’s ongoing relationship with Israel and the Gentiles. Also, we find the theme of God choosing and exalting His servant, and the servant becoming a light to the nations, echoed in several places in the NT text. For example, in the book of Acts, Paul and Barnabas quote Isaiah 49:6, saying that God has made Yeshua a light for the Gentiles, so that He can bring salvation to the ends of the earth (Acts 13:47). This reflects the mission of Yeshua and his followers to spread the good news of salvation to all nations. This is achieved through the redemption that is provided in the Messiah Yeshua through what He had done for us. The Talmudic commentary in Sanhedrin 97b:17 presents a discussion between Rabbi Eliezer and Rabbi Yehoshua about the conditions for redemption.
Talmud Bavli Sanhedrin 97b:17 אמר לו ר’ אליעזר והלא כבר נאמר (ישעיהו ל, טו) בשובה ונחת תושעון אמר לו ר’ יהושע לרבי אליעזר והלא כבר נאמר (ישעיהו מט, ז) כה אמר ה’ גואל ישראל וקדושו לבזה נפש למתעב גוי לעבד מושלים Rabbi Eliezer said to him: But isn’t it already stated: “In ease [beshuva] and rest shall you be saved” (Isaiah 30:15), indicating that redemption is dependent upon repentance [teshuva]? Rabbi Yehoshua said to Rabbi Eliezer: But isn’t it already stated: “So says the Lord, Redeemer of Israel, his Holy One, to him who is despised of man, to him who is abhorred of the nation, to a servant of rulers:
Rabbi Eliezer cites Isaiah 30:15, interpreting it to mean that redemption is dependent on repentance (teshuva). In response, Rabbi Yehoshua cites Isaiah 49:7, which describes the Lord’s promise to His servant, who is despised and abhorred by the nations. This exchange highlights two different perspectives on redemption. Rabbi Eliezer emphasizes the role of human action, specifically repentance, in bringing about redemption. On the other hand, Rabbi Yehoshua points to the divine promise of redemption, which is not contingent on human action but on God’s faithfulness. This discussion can be seen as a reminder of the importance of both personal repentance and trust in God’s promises. There is tension in these concepts that is present in the Scriptures for the purpose of our needing to be willing to submit our lives to the Lord! This encourages us to strive for the righteousness of God while also relying on God’s grace and faithfulness. We also note the servant being exalted in this process of redemption. There are many NT parallels to this concept found in the following list of Scripture.
Verses from the NT about Trusting in the Servant of God for Redemption
Ephesians 1:7: “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace”
Mark 10:45: “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many”
Matthew 26:26-28: Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, “Take, eat; this is My body.” And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; for this is My blood of the covenant, which is poured out for many for forgiveness of sins”
1 Corinthians 1:30: “But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption”
Titus 2:14: “who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds”
Galatians 3:13: “Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, “Cursed is everyone who hangs on a tree”
Romans 3:23-25: “for all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith”
Romans 10:9-10: “If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved”
These verses highlight the theme of redemption through faith in Yeshua. They emphasize the belief in Yeshua and His sacrifice as the path to redemption and salvation. This is one of the aspects of the servant being a light unto the nations. We note that in Isaiah 49:8 we read בְּעֵת רָצוֹן עֲנִיתִיךָ meaning “in an acceptable time I have heard you” and Ibn Ezra in his commentary states that this is a proof for the opinion that the appearing of the Messiah is in the timing of God. The concept of Yeshua coming at an “acceptable time” is deeply rooted in the prophecies and promises of the Tanakh. The name Yeshua literally means “salvation” or “God is my salvation” and appears at least 75 times. This suggests that the coming of Yeshua was anticipated throughout the scriptures. In the NT text, the arrival of Yeshua is seen as the fulfillment of these prophecies. For instance, in the book of 1 John 5:6-8, it is written that “Messiah Yeshua is the One who came by water and blood—not by water only, but by water and blood. The Spirit is the One who testifies, because the Spirit is the truth.” This passage affirms that Yeshua’s coming was not only expected but was also testified by the Spirit. The “acceptable time” could be interpreted as the time when God, in His divine wisdom and according to His plan of salvation, decided it was right for Yeshua to come into the world. This aligns with the concept of “kairos,” a Greek word which refers to an opportune time, a moment of indeterminate time in which something special happens. Therefore, it can be reasoned that Yeshua’s coming was indeed at the “acceptable time” that God had ordained, fulfilling the prophecies of the Tanakh and marking a pivotal moment in the history of salvation.
Rashi has the following to say concerning these verses:
Rashi on Isaiah 49:8 Parts 1-5 בעת רצון. בעת תפלה שאתה מתרצה ומתפייס לפני: In a time of favor In the time of prayer, when you seek My favor and appease Me. וביום ישועה. שתהא צריך לישועה: and on a day of salvation When you need salvation. ואצרך. ואשמרך: and I will watch you Heb. וְאֶצָּרְךָ, and I will watch you. לברית עם. להיות עם ברית לי: for a people of a covenant to be a people of a covenant to Me. להקים ארץ. ארץ ישראל הבחורה לי בכל הארצות: to establish a land The land of Israel, chosen by Me from all lands.
Rashi’s commentary on Isaiah 49:7-8 provides a deep understanding of what it means to be a covenant people. Rashi interprets the verses saying “In a time of favor” refers to the time of prayer, when the people seek God’s favor. He suggests that being a covenant people involves active communication with God, seeking His favor through prayer. He also interprets “On a day of salvation” saying that this is when the people need salvation. It implies that being a covenant people involves relying on and trusting in God for deliverance and salvation. The phrase “And I will watch you” Rashi says God promises to watch over the people. This suggests that being a covenant people involves being under God’s protection. The phrase “For a people of a covenant” also emphasizes the people’s status as a covenant people to God. It suggests a mutual agreement between God and the people. And the phrase “To establish a land” refers only to the land of Israel, chosen by God from all lands. It implies that being a covenant people involves a special connection to the land of Israel. In summary, Rashi’s commentary suggests that being a covenant people involves prayer, reliance / trust in God for salvation, being under God’s protection, having a mutual agreement with God, and having a special connection to the land of Israel. It’s a relationship marked by communication, reliance, protection, agreement, and connection to the land.
Isaiah goes on saying the following in the TgJ on Isaiah 49:9-10, ט לְמֵימָר לִדְאֲסִירִין בֵּינֵי עַמְמַיָא פּוּקוּ וְלִדְעַגִינִין בֵּינֵי מַלְכְּוָתָא כַּד בְּקִבְלָא אִתְגְלוּ לְנֵיהוֹר עַל אוֹרְחָן יִשְׁרוּן וּבְכָל נֶגְדֵין בֵּית מֵישְׁרֵיהוֹן: 49:9 Saying to them who are prisoners among the nations, Go forth to them who are kept back in darkness among the kingdoms; shew yourselves to the light; they shall dwell in all the paths, and by all the rivers shall be the place of their dwelling. י לָא יִכְפְנוּן וְלָא יִצְחוּן וְלָא יִלְקִינוּן שְׁרָבָא וְשִׁמְשָׁא אֲרֵי דַעֲתִיד לְרַחֲמָא עֲלֵיהוֹן יְדַבְּרִינוּן וְעַל מַבּוּעֵי מַיִין יַשְׁרִינוּן: 49:10 They shall not hunger nor thirst, neither shall the heat nor the sun smite them: for He that shall have mercy on them shall guide them, and He shall cause them to dwell by the springs of water. (TgJ) In verse 9, the Targum emphasizes the concept of “to proclaim to those who are bound” (לְמֵימָר לִדְאֲסִירִין), which is not explicitly mentioned in the Hebrew text. This addition highlights the idea of proclaiming freedom to those in captivity or bondage. The phrase לְמֵימָר לִדְאֲסִירִין בֵּינֵי עַמְמַיָא פּוּקוּ (to say to the captives among the nations, ‘Go forth’) could be seen as a more expansive interpretation of the Hebrew לֵאמֹר לַאֲסוּרִים צֵאוּ (That You may say to the prisoners, ‘Go forth’). In the NT text, the concept of proclaiming freedom and guiding people towards righteousness is echoed in various passages. In Luke 4:18-19, Yeshua reads from the scroll of Isaiah (Isaiah 61, which has similar themes to Isaiah 49, “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor.”), proclaiming the release of the captives and the recovery of sight to the blind. Additionally, in John 14:6, Yeshua declares that He is the way, the truth, and the life, and he is the one who is guiding people towards righteousness.
Isaiah continues saying the following according to the TgJ, יא וַאֲשַׁוֵי כָּל טוּרַיָא כְּבִישִׁין קֳדָמֵיהוֹן כְּאוֹרַח וְכִבְשַׁיָא יְרוּמוּן: 49:11 And I will make all the mountains trodden paths like a way before them, and the foot-paths shall be cast up. יב הָא אִלֵין מֵרָחִיק יֵיתוֹן וְהָא אִלֵין מִצִפּוּנָא וּמִמַעֲרְבָא וְאִלֵין מֵאֲרַע דָרוֹמָא: 49:12 Behold, these shall come from far: and, lo, these from the North and from the West, and these from the land of the South. יג שַׁבָּחוּ שְׁמַיָא וּבוּעִי אַרְעָא וְדוּצוּ טוּרַיָא תּוּשְׁבַּחְתָּא אֲרֵי עֲתִיד יְיָ לְנַחֲמָא עַמֵיהּ וְעַל עִנְוְתָנוֹהִי יְרַחֵם:49:13 Sing, O heavens; and be joyful, O earth; and be glad, O mountains, with praise, for the Lord will comfort His people, and will have mercy upon His afflicted. (TgJ) The TgJ according to verse 11, adds the phrase כְּבִישִׁין קֳדָמֵיהוֹן כְּאוֹרַח (as in the beginning, like a path). This addition emphasizes the idea of God’s guidance and protection for His people. In verse 12, the Targum adds specific directions for the returning exiles: מֵרָחִיק (from a distance), מִצִפּוּנָא (from the North), וּמִמַעֲרְבָא (and from the West), and מֵאֲרַע דָרוֹמָא (from the land of the South). These additions provide more geographical details for the returning exiles, emphasizing the scope of God’s gathering of His people. In verse 13, the Targumist adds the phrase תּוּשְׁבַּחְתָּא אֲרֵי עֲתִיד יְיָ לְנַחֲמָא עַמֵיהּ וְעַל עִנְוְתָנוֹהִי יְרַחֵם (the mountains will be filled with rejoicing, for at that time the Lord will console his people and have compassion on his afflicted ones). This is very similar to the Hebrew bible rendition and emphasizes God’s comfort and compassion for His people.
In the NT, there are some similarities in the themes of God’s protection, guidance, and compassion for His people. For example, in John 10:11, Yeshua refers to Himself as the Good Shepherd who lays down His life for the sheep. Additionally, in Hebrews 13:5-6, believers are encouraged to trust in God’s care and protection, knowing that He will never leave or forsake us. These themes are consistent with the message found in the Targum Jonathan’s rendition of Isaiah 49:11-13. Paul wrote in 2 Corinthians 1:3-4 that God is our Father, saying, “Father of compassion and the God of all comfort, who comforts us in all our troubles.” This reflects the same sentiment expressed in Isaiah 49:13. In addition to this, the idea of God making a way (turning mountains into roads as in Isaiah 49:11) is reminiscent of Yeshua’s words in John 14:6, where He says, “I am the way and the truth and the life. No one comes to the Father except through me.” This could be seen as a fulfillment of the prophetic imagery in Isaiah.
Midrash Bamidbar Rabbah 16:25 has the following to say concerning these verses from Isaiah 49:11-13.
Midrash Bamidbar Rabbah 16:25 אָמַר לוֹ משֶׁה (במדבר יד, יד טו): שָׁמְעוּ כִּי אַתָּה ה’ בְּקֶרֶב הָעָם הַזֶּה, וְהֵמַתָּה אֶת הָעָם הַזֶּה כְּאִישׁ אֶחָד, שֶׁלֹא יִהְיוּ אֻמּוֹת הָעוֹלָם אוֹמְרִים אֱלֹהֵי כְּנַעַן קָשִׁים הֵם מֵאֱלֹהֵי מִצְרַיִם, אֱלֹהֵיהֶן שֶׁל מִצְרַיִם שֶׁקֶר הֵם אֲבָל שֶׁל כְּנַעַן שֶׁל בַּעַל הֵם, (במדבר יד, יד-טו): וְאָמְרוּ אֶל יוֹשֵׁב, מִבִּלְתִּי יְכֹלֶת ה’, מִפְּנֵי שֶׁלֹא הָיָה לוֹ יְכוֹלֶת לְהוֹסִיף לָהֶם מְזוֹנוֹת הוֹצִיאָם לַהֲמִיתָם בַּמִּדְבָּר, וְאֵין לְשׁוֹן יְכֹלֶת אֶלָּא מְזוֹנוֹת, כְּמָה דְתֵימָא (מלכים א ה, כה): עֶשְׂרִים אֶלֶף כֹּר חִטִּים מַכֹּלֶת לְבֵיתוֹ. דָּבָר אַחֵר, שֶׁלֹא יִהְיוּ אֻמּוֹת הָעוֹלָם נוֹהֲגִין בְּךָ כְּאַכְזָרִי, לוֹמַר בָּא דּוֹר הַמַּבּוּל וְאִבְּדָן, בָּא דּוֹר הַפְלָגָה וּבָאוּ סְדוֹמִים וּבָאוּ מִצְרִים וְאִבְּדָן, אַף אֵלּוּ שֶׁקְּרָאָן (שמות ד, כב): בְּנִי בְּכוֹרִי, הֲרֵי הוּא מְכַלֶּה אוֹתָן, כַּלִּילִית הַזּוֹ שֶׁאֵינָהּ מוֹצְאָה כְּלוּם וְהִיא הוֹפֶכֶת עַל בָּנֶיהָ, כָּךְ מִבִּלְתִּי יְכֹלֶת ה’. אָמַר משֶׁה רִבּוֹן הָעוֹלָמִים (במדבר יד, יד): [כי] אֲשֶׁר עַיִן בְּעַיִן נִרְאָה אַתָּה, מַהוּ [כי] אֲשֶׁר עַיִן בְּעַיִן, אָמַר רֵישׁ לָקִישׁ הֲרֵי מֹאזְנַיִם מְעֻיָּן, אַתָּה אוֹמֵר (במדבר יד, יב): אַכֶּנּוּ בַדֶּבֶר, וַאֲנִי אוֹמֵר (במדבר יד, יט): סְלַח נָא, נִרְאֶה שֶׁל מִי עוֹמֵד, שֶׁנֶּאֱמַר (במדבר יד, כ): וַיֹּאמֶר ה’ סָלַחְתִּי כִּדְבָרֶיךָ, אַף עַל פִּי כֵן לֹא בָּטְלָה גְּזֵרָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאָמַר לְמשֶׁה (במדבר יד, יב): וְאֶעֱשֶׂה אֹתְךָ לְגוֹי גָדוֹל, הֶעֱמִיד מִמֶּנּוּ שִׁשִּׁים רִבּוֹא, שֶׁנֶּאֱמַר (דברי הימים א כג, יז): וּבְנֵי רְחַבְיָה רָבוּ לְמָעְלָה. וְלֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא מְכַנְסָן, שֶׁנֶּאֱמַר (ישעיה מט, יב): הִנֵּה אֵלֶּה מֵרָחוֹק יָבֹאוּ וְהִנֵּה אֵלֶּה מִצָּפוֹן וּמִיָּם וְאֵלֶּה מֵאֶרֶץ סִינִים, וְהַגָּלֻיּוֹת בָּאִים עִמָּהֶם וְהַשְּׁבָטִים שֶׁהֵם נְתוּנִים לִפְנִים מִן סַמְבַּטְיוֹן וְשֶׁלִּפְנִים מִן הָרֵי חשֶׁךְ, הֵם מִתְכַּנְסִין וּבָאִין לִיְרוּשָׁלָיִם. אָמַר יְשַׁעְיָה (ישעיה מט, יב, ט): לֵאמֹר לַאֲסוּרִים צֵאוּ, אֵלּוּ שֶׁנְּתוּנִים לִפְנִים מִן סַמְבַּטְיוֹן, (ישעיה מט, ט): לַאֲשֶׁר בַּחשֶׁךְ הִגָּלוּ, אֵלּוּ שֶׁנְּתוּנִים לִפְנִים מִן עָנָן שֶׁל חשֶׁךְ, (ישעיה מט, ט): עַל דְּרָכִים יִרְעוּ וּבְכָל שְׁפָיִים מַרְעִיתָם, אֵלּוּ שֶׁנְּתוּנִים בְּדָפְנוֹ שֶׁל אַנְטוֹכְיָא, אוֹתָהּ שָׁעָה הֵם נִגְאָלִים וּבָאוּ לְצִיּוֹן בְּשִׂמְחָה, שֶׁנֶּאֱמַר (ישעיה נא, יא): וּפְדוּיֵי ה’ יְשׁוּבוּן וגו’. Moses said to Him: “They heard that You, the Lord, are in the midst of this people…If You kill this people as one man [the nations who have heard your fame will say: Because of the inability of the Lord to bring this nation to the land which He swore to give them, he killed them in the desert]” (Numbers 14:14–16) – [Do not destroy them] so the nations of the world will not say that the gods of Canaan are stronger than the gods of Egypt. The gods of Egypt are false, but those of Canaan are substantial. “They will say regarding the inhabitants of the land” (Numbers 14:14). “Due to the Lord’s lack of ability [yekholet]” (Numbers 14:16) – because He did not have the ability to continue providing them with food, He took them out to kill them in the wilderness. The expression yekholet means nothing other than food, just as it says: “Twenty thousand kor of wheat, provision [makolet] for his household” (I Kings 5:25). Another matter, [do not destroy them] so the nations of the world will not relate to You as cruel, saying: ‘The generation of the Flood came and He eradicated them. The generation of the Dispersion came, the Sodomites came, the Egyptians came, and He eradicated them. These, too, whom He called: “My son, My firstborn” (Exodus 4:22), behold, He is eradicating them, like this Lilit, who does not find anything, and turns against her children.’ So, it is, “due to the Lord’s lack of yekholet.” Moses said: ‘Master of the universe, “That with their very eyes [ayin be’ayin], You, [the Lord], were seen” (Numbers 14:14). What is “ayin be’ayin“? Reish Lakish said: That the scales are equal [me’uyan]. You say: “I will smite them with pestilence” (Numbers 14:12), and I say: “Please pardon” (Numbers 14:19). Let us see whose prevails, as it is stated: “I have pardoned in accordance with your word” (Numbers 14:20). Nevertheless, the decree of the Holy One blessed be He was not voided, as He said to Moses: “I will render you a nation greater [and mightier than they]” (Numbers 14:12), and He produced six hundred thousand from him, as it is stated: “But the sons of Rehavya were very numerous” (I Chronicles 23:17). But in the future, the Holy One blessed be He will gather them, as it is stated: “Behold, these will come from afar, and behold, these from the North and from the West, and those from the land of Sinim” (Isaiah 49:12). The exiles will come with them; the tribes that are situated beyond the Sambatyon River and beyond the mountains of darkness, they will gather and come to Jerusalem. Isaiah said: “To say to prisoners: Emerge” (Isaiah 49:9), these are those situated beyond the Sambatyon River. “To those in darkness: Reveal yourselves” (Isaiah 49:9), these are those situated beyond the clouds of darkness. “They will graze along the ways and on all the bare hills will be their pasture” (Isaiah 49:9), these are those who are situated in Daphne of Antioch. At that moment they will be redeemed, and come to Zion in joy, as it is stated: “The redeemed of the Lord will return and will come to Zion in song” (Isaiah 51:11).
The major point of Midrash Bamidbar Rabbah is to highlight the importance of God’s reputation among the nations and the concept of divine justice. Some of the key takeaways are how Moshe argues that God should not destroy Israel lest other nations perceive God as weak or unable to fulfill His promises. The term “yekholet” is discussed, emphasizing that God’s ability is not limited, especially in providing sustenance. The midrash contrasts God’s past judgments with the potential for mercy, suggesting that God’s decisions are balanced and just. And the Midrash ends with a prophecy of future redemption, where the exiled will return to Zion, fulfilling God’s promise of restoration. The Midrash connects Isaiah 49 to its narrative in a profound way. It uses the verse from Isaiah 49:12, “Behold, these will come from afar, and behold, these from the North and from the West, and those from the land of Sinim,” to prophesy about the future redemption of the Jewish people. In the context of the Midrash, this verse is interpreted to refer to the exiles and the tribes that are situated beyond the Sambatyon River and beyond the mountains of darkness. The Midrash suggests that in the future, all these groups will be gathered and will come to Jerusalem, symbolizing the ultimate redemption and restoration of the Jewish people. These things are descriptive of having a spiritual awakening. In addition, the Midrash also cites Isaiah 49:9, “To say to prisoners: Emerge. To those in darkness: Reveal yourselves.” This verse is interpreted to refer to those who are situated outside of the land of Israel will be redeemed and will come to Zion in joy, as stated in Isaiah 51:11, “The redeemed of the Lord will return and will come to Zion in song.” The Midrash uses these verses from Isaiah 49 to connect the narrative of the Israelites’ journey in the wilderness with the broader theme of exile and redemption, emphasizing the idea of divine justice and the ultimate fulfillment of God’s promises. This is how the NT text uses the verses from Isaiah to reveal to us the king Messiah whom God would bring to redeem us and save us from our sins. These connections provide a deeper understanding of the narrative of the NT, the book of Isaiah, and also offers a hopeful perspective on the future for those who trust in the Lord God of Israel and His Messiah Yeshua!
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