Those who Suffer in this World, A Study on ישעיהו מ:כה-לא / Isaiah 40:25-31

Introduction to Isaiah 40:25-31

In these final verses in Isaiah 40, the prophet speaks to the uniqueness of God and to those who suffer in this world. Isaiah makes the point that the Lord God Almighty is not slow to respond to our problems, but that He is merciful and patient waiting for the right or appropriate time to act according to His perfect will. When we survey the Scriptures, we can see how the Lord God is patient with mankind. The point of God’s patience is to lead us to repentance and salvation, and not to frustrate or discourage us. There are many examples of this. Take for example what we read the Lord God did in Noah’s time according to Bereshit / Genesis 6:1-3.

ספר בראשית פרק ו
א   וַיְהִי כִּי-הֵחֵל הָאָדָם לָרֹב עַל-פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם: ב   וַיִּרְאוּ בְנֵי-הָאֱלֹהִים אֶת-בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ: ג   וַיֹּאמֶר יְהֹוָה לֹא-יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגָּם הוּא בָשָֹר וְהָיוּ יָמָיו מֵאָה וְעֶשְֹרִים שָׁנָה: ד   הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי-כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל-בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם:   פ   [מפטיר] ה   וַיַּרְא יְהֹוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל-יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל-הַיּוֹם: 

Bereshit / Genesis 6:1–5  
6:1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6:2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. 6:3 And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. 6:4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. 6:5 And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. (KJV)

We note here in Bereshit / Genesis 6:3 how the Lord God was patient with mankind and gave a timeframe of 120 years. It is important to note how a commentary from the first century interpreted what was happening in the narrative on Noah from the Torah according to 1 Peter 3:20.

1 Peter 3:20  
3:20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. (KJV 20 ἀπειθήσασίν ποτε,* ὅτε ⸀ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις* Νῶε κατασκευαζομένης κιβωτοῦ εἰς ἣν ♦⸁ὀλίγοι,* τοῦτʼ ἔστιν °ὀκτὼ ψυχαί, διεσώθησαν διʼ ὕδατος)

Here in 1 Peter 3:15–21 we note how Peter speaks of suffering for doing what is right and compares this to Yeshua who suffered for doing what was right, the innocent suffering for the wicked, and he uses the example of Noah and God’s long suffering due to the sin of the people in that time. The interpretation here is in relation to God waiting patiently on the people of this generation and even having Noah preach at this time of the impending doom. Peter says that God waited in the days of Noah, and there were only 8 souls saved. The point is while Noah built the ark he spoke of what was coming and of the Lord God Almighty and to repent before the flood would take them away. 

Another example from the Torah of God being patient is found in the life of Abraham. 

ספר בראשית פרק טו
יג   וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי-גֵר | יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה: יד   וְגַם אֶת-הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי-כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל: טו   וְאַתָּה תָּבוֹא אֶל-אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵֹיבָה טוֹבָה: טז   וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא-שָׁלֵם עֲוֹן הָאֱמֹרִי עַד-הֵנָּה:

Bereshit / Genesis 15:13–16  
15:13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 15:14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. 15:15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 15:16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. (KJV)

Here the Lord God is telling Abraham how his children will be enslaved in Egypt, and God is giving the nations of the Land of Canaan 400 years to repent before bringing judgment upon them. This is significant, since the reason that God is patient is so that the people will either repent and turn from their wicked ways, or fill up their sins for the day of judgment. As we read the Torah historical account, the wicked nations were judged because they had not repented, and the land was given to the children of Abraham. As we continue reading through the history of Israel we see how God continued to patiently endure their rebellion and idolatry for centuries, sending prophets and judges to call them back to His holy ways before allowing the people to be exiled to their enemies. (2 Kings 17:13-18) In Yeshua’s days we read how the Lord God demonstrated mercy and grace towards a world and people who rejected His message (John 3:16, Romans 5:8). In addition, the patience of God is revealed throughout the Scriptures, all for the purpose of our repentance. This is not indifference to our needs and troubles, but it is His working all things together for good and for His glory. (Romans 8:28) It is from these things that we learn patience ourselves and are to imitate these things, being patient with others because we know that God is patient with us. (Ephesians 4:1-3) Here in the last few verses from Isaiah, he encourages the people saying that it is the Lord God who gives them strength, and who bears them and their burdens. Note what Isaiah says about the people in his day according to Isaiah 5:15-25.

Isaiah 5:15–25  
5:15 And the mean man shall be brought down, And the mighty man shall be humbled, And the eyes of the lofty shall be humbled: 5:16 But the LORD of hosts shall be exalted in judgment, And God that is holy shall be sanctified in righteousness. 5:17 Then shall the lambs feed after their manner, And the waste places of the fat ones shall strangers eat. 5:18 Woe unto them that draw iniquity with cords of vanity, And sin as it were with a cart rope: 5:19 That say, Let him make speed, and hasten his work, That we may see it: And let the counsel of the Holy One of Israel draw nigh and come, That we may know it! 5:20 Woe unto them that call evil good, and good evil; That put darkness for light, and light for darkness; That put bitter for sweet, and sweet for bitter! 5:21 Woe unto them that are wise in their own eyes, And prudent in their own sight! 5:22 Woe unto them that are mighty to drink wine, And men of strength to mingle strong drink: 5:23 Which justify the wicked for reward, And take away the righteousness of the righteous from him! 5:24 Therefore as the fire devoureth the stubble, And the flame consumeth the chaff, So their root shall be as rottenness, And their blossom shall go up as dust: Because they have cast away the law of the LORD of hosts, And despised the word of the Holy One of Israel. 5:25 Therefore is the anger of the LORD kindled against his people, And he hath stretched forth his hand against them, and hath smitten them: And the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, But his hand is stretched out still. (KJV, וַיִּשַּׁ֥ח אָדָ֖ם וַיִּשְׁפַּל־אִ֑ישׁ וְעֵינֵ֥י גְבֹהִ֖ים תִּשְׁפַּֽלְנָה׃ וַיִּגְבַּ֛ה יְהוָ֥ה צְבָא֖וֹת בַּמִּשְׁפָּ֑ט וְהָאֵל֙ הַקָּד֔וֹשׁ נִקְדָּ֖שׁ בִּצְדָקָֽה׃ וְרָע֥וּ כְבָשִׂ֖ים כְּדָבְרָ֑ם וְחָרְב֥וֹת מֵחִ֖ים גָּרִ֥ים יֹאכֵֽלוּ׃ ה֛וֹי מֹשְׁכֵ֥י הֶֽעָוֺ֖ן בְּחַבְלֵ֣י הַשָּׁ֑וְא וְכַעֲב֥וֹת הָעֲגָלָ֖ה חַטָּאָֽה׃ הָאֹמְרִ֗ים יְמַהֵ֧ר׀ יָחִ֛ישָׁה מַעֲשֵׂ֖הוּ לְמַ֣עַן נִרְאֶ֑ה וְתִקְרַ֣ב וְתָב֗וֹאָה עֲצַ֛ת קְד֥וֹשׁ יִשְׂרָאֵ֖ל וְנֵדָֽעָה׃ ה֣וֹי הָאֹמְרִ֥ים לָרַ֛ע ט֖וֹב וְלַטּ֣וֹב רָ֑ע שָׂמִ֨ים חֹ֤שֶׁךְ לְאוֹר֙ וְא֣וֹר לְחֹ֔שֶׁךְ שָׂמִ֥ים מַ֛ר לְמָת֖וֹק וּמָת֥וֹק לְמָֽר׃ ה֖וֹי חֲכָמִ֣ים בְּעֵֽינֵיהֶ֑ם וְנֶ֥גֶד פְּנֵיהֶ֖ם נְבֹנִֽים׃ ה֕וֹי גִּבּוֹרִ֖ים לִשְׁתּ֣וֹת יָ֑יִן וְאַנְשֵׁי־חַ֖יִל לִמְסֹ֥ךְ שֵׁכָֽר׃ מַצְדִּיקֵ֥י רָשָׁ֖ע עֵ֣קֶב שֹׁ֑חַד וְצִדְקַ֥ת צַדִּיקִ֖ים יָסִ֥ירוּ מִמֶּֽנּוּ׃ לָכֵן֩ כֶּאֱכֹ֨ל קַ֜שׁ לְשׁ֣וֹן אֵ֗שׁ וַחֲשַׁ֤שׁ לֶֽהָבָה֙ יִרְפֶּ֔ה שָׁרְשָׁם֙ כַּמָּ֣ק יִֽהְיֶ֔ה וּפִרְחָ֖ם כָּאָבָ֣ק יַעֲלֶ֑ה כִּ֣י מָאֲס֗וּ אֵ֚ת תּוֹרַת֙ יְהוָ֣ה צְבָא֔וֹת וְאֵ֛ת אִמְרַ֥ת קְדֽוֹשׁ־יִשְׂרָאֵ֖ל נִאֵֽצוּ׃ עַל־כֵּ֡ן חָרָה֩ אַף־יְהוָ֨ה בְּעַמּ֜וֹ וַיֵּ֣ט יָד֧וֹ עָלָ֣יו וַיַּכֵּ֗הוּ וַֽיִּרְגְּזוּ֙ הֶֽהָרִ֔ים וַתְּהִ֧י נִבְלָתָ֛ם כַּסּוּחָ֖ה בְּקֶ֣רֶב חוּצ֑וֹת בְּכָל־זֹאת֙ לֹא־שָׁ֣ב אַפּ֔וֹ וְע֖וֹד יָד֥וֹ נְטוּיָֽה׃)

The major conclusions that Isaiah makes here is in relation to the consequences of the sins and rebellion of God’s people, Israel and Judah, who are compared to a vineyard that produced wild grapes instead of good grapes. We note that grapes that grow on a wild vine, one that is not pruned back, are smaller and fewer. We also note, the word בְּאֻשִׁים (wild berries) in verse 2 of Isaiah 5 is a rare word that only appears here and in Jeremiah 2:21, where God compares Israel to a degenerate vine. The word may be derived from the root אש, which means fire, suggesting that the berries are bitter or poisonous. Isaiah is also calling out the difference between God’s holiness and justice, and the people’s pride and wickedness. Note that the Lord God is exalted in judgment and sanctified in righteousness, while the people are brought low and humbled. We note in the Hebrew bible, the words עַל־כֵּן (on this account) in verse 25 is repeated six times in this chapter. These words precede the six woes that Isaiah pronounced upon the people for their various transgressions, such as covetousness, mockery, moral confusion, self-righteousness, drunkenness, and corruption. We can see the parallel of the times that we live in today! In addition, the phrase וְעוֹד יָדוֹ נְטוּיָה (but his hand is stretched out still) in verse 25 is also repeated four times in chapters 9 and 10, where Isaiah describes God’s continuous judgment on Israel and the nations. This phrase shows how God is patient, however. He has a limit, and that He will not relent from punishing evil. We note again how in this present day, God’s slowness is not about indifference, but about seeking men to repent from their evil ways, providing enough time for mankind to realize the errors of his or her ways and turn from them. So, what Isaiah is saying to us according to Isaiah 40:1-11 and Isaiah 40:12-26, is not that He is unwilling to act on our behalf or unwilling to act on our behalf, but that He is unique, mysterious, and outside of our own finite understanding. The Lord God does not work on our timetable, and He has no limitations. The one thing that we can trust in is that He is at work, and that we can depend upon Him and that He seeks for us to repent and to seek His holy and righteous ways walking in the footsteps of the Messiah Yeshua!

Masoretic Text (MSS) on Isaiah 40:25-31

Isaiah continues saying the following according to Isaiah 40:25-26.

ספר ישעיה פרק מ
כה   וְאֶל-מִי תְדַמְּיוּנִי וְאֶשְׁוֶה יֹאמַר קָדוֹשׁ: כו   שְֹאוּ-מָרוֹם עֵינֵיכֶם וּרְאוּ מִי-בָרָא אֵלֶּה הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ אִישׁ לֹא נֶעְדָּר:

Isaiah 40:25 states, “To whom then will ye liken me, or shall I be equal? saith the Holy One. (וְאֶל-מִי תְדַמְּיוּנִי וְאֶשְׁוֶה יֹאמַר קָדוֹשׁ)” Isaiah 40:26 “Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth. (שְֹאוּ-מָרוֹם עֵינֵיכֶם וּרְאוּ מִי-בָרָא אֵלֶּה הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ אִישׁ לֹא נֶעְדָּר)” We note how this statement is a rhetorical question that the Lord God Almighty states through the prophet Isaiah that challenges the idolatry of the people in his day. Who is like the Lord God in comparison to His sovereign might and power? There is none like Him! There are a few verses in the bible that parallel this verse.

Scripture that Parallels Isaiah 40:25

• Isaiah 40:18, God asks, “To whom then will you liken God, or what likeness compares with him?” (וְאֶל־מִ֖י תְּדַמְּי֣וּן אֵ֑ל וּמַה־דְּמ֖וּת תַּ֥עַרְכוּ לֽוֹ׃)
• Isaiah 46:5, God asks, “To whom will you liken me and make me equal, and compare me, that we may be alike?” (לְמִ֥י תְדַמְי֖וּנִי וְתַשְׁו֑וּ וְתַמְשִׁל֖וּנִי וְנִדְמֶֽה׃)
• Devarim / Deuteronomy 4:15-18, Moses warns the Israelites not to make any image or idol of God, who has no form or shape. (וְנִשְׁמַרְתֶּ֥ם מְאֹ֖ד לְנַפְשֹׁתֵיכֶ֑ם כִּ֣י לֹ֤א רְאִיתֶם֙ כָּל־תְּמוּנָ֔ה בְּי֗וֹם דִּבֶּ֨ר יְהוָ֧ה אֲלֵיכֶ֛ם בְּחֹרֵ֖ב מִתּ֥וֹךְ הָאֵֽשׁ׃ פֶּ֨ן־תַּשְׁחִת֔וּן וַעֲשִׂיתֶ֥ם לָכֶ֛ם פֶּ֖סֶל תְּמוּנַ֣ת כָּל־סָ֑מֶל תַּבְנִ֥ית זָכָ֖ר א֥וֹ נְקֵבָֽה׃)
• Devarim / Deuteronomy 5:8, Moses repeats the second commandment, “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth.” (לֹֽ֣א־תַעֲשֶׂ֥ה־לְךָ֥֣ פֶ֣֙סֶל֙׀ כָּל־תְּמוּנָ֔֡ה אֲשֶׁ֤֣ר בַּשָּׁמַ֣֙יִם֙׀ מִמַּ֔֡עַל וַאֲשֶׁ֥ר֩ בָּאָ֖֨רֶץ מִתָּ֑֜חַת וַאֲשֶׁ֥ר בַּמַּ֖֣יִם׀ מִתַּ֥֣חַת לָאָֽ֗רֶץ׃)

The point of these parallels from the Torah are that there is no likeness that can be manufactured to represent the God in heaven because he is so other worldly and incomprehensible. This is emphasized in Isaiah 40:25 by the use of the word קָדֹושׁ (qadosh), which means “holy” or “set apart.” This word is used as a title for God, emphasizing His uniqueness and transcendence. The word is also used in a plural form, קְדֹשִׁים (qedoshim), to refer to God’s people, who are called to be holy as He is holy (see Vayikra / Leviticus 19:2). The word קָדֹושׁ is related to the word קָדַשׁ (qadash), which means “to consecrate” or “to sanctify.” This word is used to describe the process of setting something apart for God’s exclusive use or service. For example, the tabernacle, the priests, and the sacrifices were all sanctified for service to God (see Shemot / Exodus 29:43-44). The conclusion that we draw from these things is that God is incomparable and incomprehensible to our finite understanding. He is not like anything that is in His creation, and so we are not to create an idol to represent Him. We learn that God is holy and set apart from this world, and because He is holy, we too are to live holy lives as set apart from the world and from its idols. We do this through obedience to His commands. When we obey God’s commands, we live according to His will. In addition to these things, we know as the Creator He can do anything, nothing is impossible for Him to do, His great power and ability to do anything is evidenced through the resurrection of the dead. 

Comparison of Isaiah 40:18 and 40:25

יח   וְאֶל-מִי תְּדַמְּיוּן אֵל וּמַה-דְּמוּת תַּעַרְכוּ לוֹ:

כה   וְאֶל-מִי תְדַמְּיוּנִי וְאֶשְׁוֶה יֹאמַר קָדוֹשׁ: 

Comparing Isaiah 40:18 and 40:25 we see the similarities, the opening words are identical (וְאֶל-מִי תְּדַמְּיוּן) where the root word for both תְּדַמְּיוּן and תְדַמְּיוּנִי is דֹּמֶה which means “be like, resemble.” This is a statement to directly ask the people, who is equal or similar to God? Here God is called the Holy One, this is who He is as the Almighty God. We note the similarities found throughout scripture of the Holy One of Israel. 

We note “Holy One” occurs 52 times in the Scriptures. We see in these search results how Isaiah is statistically weighted heavier than the rest of the books on the occurrences of this title for God. This unusually high frequency reflects the impact and understanding of God in Isaiah’s thinking. This provides us with the insight of the holiness of God, this is the unique distinction the God of Israel has from His creation and not just in physical form, but in how God thinks, and in His character as well (i.e. He is morally perfect and righteous, etc). We note how the Creator God chooses to share His character with His people, meaning that we become more and more like Him, as Paul put it, more like Messiah (Christ, Philippians 3:12). This is significant because it teaches us how we are to be in a state of change, of being conformed to the likeness of the Messiah, and of the transcendence of God who is so foreign to us that we have great difficulty understanding who he is, which is the reason God revealed Himself using anthropomorphisms in the Scriptures. 

Isaiah 40:26 states, “Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth. (שְֹאוּ-מָרוֹם עֵינֵיכֶם וּרְאוּ מִי-בָרָא אֵלֶּה הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ אִישׁ לֹא נֶעְדָּר)” Isaiah makes this statement because all life and creation is a testimony to the power of God and of His existence. The creation itself is considered a visible representation of God’s handiwork. We note how the people worshiped the host of heaven in the temptation of idolatry (2 Kings 17:16 and 21:3). Here Isaiah points out that God created the stars and has a name for each and every one of them. We note the incomprehensibility of this concept since the number of stars in the universe is estimated to be between 30 and 70 billion trillion. In the universe, stars are organized into galaxies. A galaxy contains anywhere between about 10 million and one trillion stars. Others estimate the number of stars in the universe at approximately 200 billion trillion. The point is the number of stars is basically incomprehensible, and Isaiah states that God has a name for all of them. This is quite amazing if we take a moment to think about this. Isaiah puts forth the argument that the stars are not worthy of being worshiped since they were created and named. In addition, their existence is contingent upon God creating them and ruling over them. We note that the word בָרָא occurs 16 times in chapters 40–55, 13 times between this verse and Isaiah 45:18, 6 times in chapter 45 alone, as compared to the 5 times in the rest of the book (see Isaiah 4:5, 57:19, 65:17-18) and the other 27 times in the remainder of the Tanakh (i.e. 11X in Bereshit / Genesis, 6X in Tehillim / Psalms; 3X in Ezekiel, etc). So, the idea that God can name all of the stars indicates his unchanging nature and illustrates His greatness. Some commentaries claim that the naming of all the stars is simply figurative. Are we to believe that the naming of the stars is only figurative?  That God is not able to do this? The ability to name all of the stars demonstrates how God is outside of His creation. Isaiah drives forward his point through these words that God is transcendent and even though He is so powerful and all knowing, He loves us with a passion, so much so to send His son Yeshua to die for our sins! We serve a powerful God, and His love for us surpasses all understanding!

Isaiah goes on saying the following according to Isaiah 40:27-28.

ספר ישעיה פרק מ
כז   לָמָּה תֹאמַר יַעֲקֹב וּתְדַבֵּר יִשְֹרָאֵל נִסְתְּרָה דַרְכִּי מֵיְהֹוָה וּמֵאֱלֹהַי מִשְׁפָּטִי יַעֲבוֹר: כח   הֲלוֹא יָדַעְתָּ אִם-לֹא שָׁמַעְתָּ אֱלֹהֵי עוֹלָם | יְהֹוָה בּוֹרֵא קְצוֹת הָאָרֶץ לֹא יִיעַף וְלֹא יִיגָע אֵין חֵקֶר לִתְבוּנָתוֹ: 

Isaiah 40:27 states, “Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God? (לָמָּה תֹאמַר יַעֲקֹב וּתְדַבֵּר יִשְֹרָאֵל נִסְתְּרָה דַרְכִּי מֵיְהֹוָה וּמֵאֱלֹהַי מִשְׁפָּטִי יַעֲבוֹר)” Isaiah 40:28 “Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. (הֲלוֹא יָדַעְתָּ אִם-לֹא שָׁמַעְתָּ אֱלֹהֵי עוֹלָם | יְהֹוָה בּוֹרֵא קְצוֹת הָאָרֶץ לֹא יִיעַף וְלֹא יִיגָע אֵין חֵקֶר לִתְבוּנָתוֹ)” These verses describe certain attributes of God, such as his being eternal, his power and wisdom, and His love and care for His people. There are some peculiarities about the Hebrew bible here, such as The word יִיעַ֖ף (faints) in verse 28 is a hapax legomenon, meaning that it only occurs once in the entire Hebrew Bible. It is related to the word עוּף (fly), and may imply that God does not lose his strength or vitality like a bird that flies too long. In addition, the word חֵ֖קֶר (unsearchable) in verse 28 is also a rare word, only found in three other verses (Job 5:9, Job 9:10, Tehillim / Psalm 145:3). It comes from the root חקר (search, examine), and means that God’s understanding or wisdom is beyond human comprehension or investigation. There are parallels in other biblical passages, such as, Tehillim / Psalm 90:2 The scriptures state “Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God.” Tehillim / Psalm 147:5 states “ Great is our Lord, and abundant in power; his understanding is beyond measure.” Isaiah 57:15 states, For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite.” Paul writes according to Romans 11:33 saying, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways.” These parallel verses demonstrate that the Lord God of Israel is not limited by time, space, or human understanding and that He is sovereign over all of Creation. We note how God is all powerful, all knowing, and yet Isaiah says that the people claim their ways are hidden from the Lord. This is a significant point since it is related to the Lord God delaying His judgment against sinners. The time that we are given to repent and turn from sin, this should not be used as an example of God not knowing about what we do, as Isaiah says “my way is hid from the Lord and my judgment has passed from my God” (דַרְכִּי מֵיְהֹוָה וּמֵאֱלֹהַי מִשְׁפָּטִי יַעֲבוֹר). We note how God has a plan for us as His people, and a path for us as His people to walk upon. This is illustrated in the sense of th word דַרְכִּי “my path” and we note how the people claim “my path or way” as opposed to “your path or way” which demonstrates having the wrong perspective. We should be under the assumption that our ways are to line up with God’s ways, and this was the reason God had given us His Word so that we could recognize when our ways diverge from His holy and righteous ways. So the people personalize their path or ways, and they do the same in the sense of their judgment (מִשְׁפָּטִי). Here the people suggest that God does not care about judging their sins. We note how justice and judgment are part of the Messianic Kingdom of God according to Isaiah 11:3–4, 16:5, 42:1–4, 51:4–5, and 61:8. We also know that both judgment and mercy are part of the character of God, and so the idea that is put forward here is the people are not looking at the mercy of God for their judgment passing, their belief is that judgment has passed or missed them because God does not see their sins. This is counter intuitive to what we are reading in these verses concerning the all powerful God who created us. Know for certain that God knows what we have done, and this is the reason why we are called to repentance daily! Again the significance of these verses is that God delaying does not mean a lack of awareness or a lack of ability on behalf of God. We also note that since God is set apart from this world, knowing His plans as a whole is impossible. The Scriptures speak of our knowing God (Tehillim / Psalms 27:4-8, 34:5, Isaiah 55:6, Amos 5:6) and doing so through His commands. The revelation of God is in His holy word, and in our lives through the way that He works in our lives. What Isaiah is saying here is that we can know God through walking in His ways, walking in the footsteps of the Messiah. Obtaining a full grasp of God’s purposes however is beyond our ability. We maintain our faith, trust in the Lord, and continue to live our lives for him no matter what happens, and do not make the assumption that any delay is due to God not seeing our ways, if one is living in unrepentant sin. 

Isaiah goes on saying the following according to Isaiah 40:29-31.

ספר ישעיה פרק מ
כט   נֹתֵן לַיָּעֵף כֹּחַ וּלְאֵין אוֹנִים עָצְמָה יַרְבֶּה: ל   וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ: לא   וְקוֵֹי יְהֹוָה יַחֲלִיפוּ כֹחַ יַעֲלוּ אֵבֶר כַּנְּשָׁרִים יָרוּצוּ וְלֹא יִיגָעוּ יֵלְכוּ וְלֹא יִיעָפוּ: 

Isaiah 40:29 states, “He giveth power to the faint; and to them that have no might he increaseth strength. (נֹתֵן לַיָּעֵף כֹּחַ וּלְאֵין אוֹנִים עָצְמָה יַרְבֶּה)” Isaiah 40:30 “Even the youths shall faint and be weary, and the young men shall utterly fall: (וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ)” Isaiah 40:31 “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. (וְקוֵֹי יְהֹוָה יַחֲלִיפוּ כֹחַ יַעֲלוּ אֵבֶר כַּנְּשָׁרִים יָרוּצוּ וְלֹא יִיגָעוּ יֵלְכוּ וְלֹא יִיעָפוּ)” The final verse in Isaiah 40 reminds us of a verse in the Torah that speak about eagles’ wings, Shemot / Exodus 19:4.

ספר שמות פרק יט
ד   אַתֶּם רְאִיתֶם אֲשֶׁר עָשִֹיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל-כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי:

Shemot / Exodus 19:4  
19:4 Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. (KJV 1900)

The interesting point is that Isaiah changes this verse slightly by adding the words וְקוֵֹי יְהֹוָה “those that hope in the Lord.” We notice how the eagles’ wings are a metaphor for God delivering Israel from Mitzrayim (Egypt) and bringing them to Sinai where He gave them His covenant and then His Torah. The point is that “those who trust in Him” is key for mounting up on eagles wings. The wings of eagles symbolizes God’s power to protect and care for His people. This also suggests that God lifted the people up to a higher spiritual level and enabled them to overcome their enemies and challenges. We note how the Lord God has the strength to give us strength. Notice that God does not feel weakness like we do, and so we can trust that He will give us strength, just as He has done throughout time for His people. We also observe in the Hebrew text in Isaiah 40:30-31, the sentences open with the conjunctive ו (vav) which connects these verses to the previous one (Isaiah 40:29). This means that these three verses should be taken as a whole from the sense that we are waiting upon the Lord, and He is giving us strength to continue waiting! These verses as a whole (Isaiah 40:29-31) speak to us how the God of Israel is the source of strength for those who trust in him and wait for his help. This is implied in the word for “wait” (קוה) which can also mean “hope” or “expect,” implying that those who rely on God have a confident assurance of his intervention and deliverance. These verses also indicate that God’s strength is not limited by human weakness or weariness, but he can renew and increase the power of his people. This may be illustrated in the word for “renew” (חליף) can also mean “exchange” or “change,” suggesting that God gives his people a different kind of strength than their own, or that he transforms our weakness into strength. And so God’s strength enables his people to overcome difficulties and challenges, and to soar above their troubles and enemies. This is illustrated in the Hebrew word for “mount up” (עלה) can also mean “ascend” or “go up,” indicating that God lifts his people to a higher level, to a place where we grow closer to Him, we mature in our faith, and become more like His Messiah Yeshua! The most important takeaway point of these verses is the transformative power of God in our lives. We should see ourselves changing for the Glory of God on a daily, monthly, and yearly basis. If we do not see these things, maybe it is time to reevaluate what we are doing, our faith, our relationship with God, and how we are living our lives?

Rabbinic Commentary on Isaiah 40:25-31

The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!

תרגום יונתן בן עוזיאל אל ישעיה פרק מ:כה-לא
כה      וּלמַן תְדַמַן קֳדָמַי וְתַשוֹון יֵימַר קַדִישָא׃ כו      זְקוּפוּ לְרוּמָא עֵינֵיכֹון וַחזֹו לְמִדחַל קֳדָם מִן דִברָא אִלֵין דְאַפֵיק בְמִניָן חֵילֵי שְמַיָא לְכוּלְהֹון בִשמָהָן קָרֵי מִסְגֵי גְבוּרָן וּתקֵיף חֵיל חַד מִסִדרֵיה לָא מִתעַכַב׃ כז      לְמָא תֵימַר יַעְקֹב וּתמַלֵיל יִשׂרָאֵל מִטַמרָא אֹורחִי מִן קֳדָם יוי וּמִן קֳדָם אְלָהִי דִינִי יִעדֵי׃ כח      הְלָא יְדַעתָא אִם לָא שְמַעתָא אְלָה עָלְמָא יוי דִברָא יְסֹודֵי אַרעָא לָא בַעְמַל וְלָא בְלֵיאוּ לֵית סֹוף לְסֻכלְתָנוּתֵיה׃ כט      יָהֵיב לְצַדִיקַיָא דִמשַלהַן לְפִתגָמֵי אֹורָיתֵיה חָכמָא וְלִדלֵית לְהֹון תְקֹוף נִכסִין מַסגֵי׃ ל      וְיִשתַלהֹון עֹולֵימִין חַייָבִין וְיִלאֹון וְרַווָקֵי רַשִיעַיָא אִתְקָלָא יִתַקלוּן׃ לא      וּדסַבַרוּ לְפֻרקָנָא דַיוי יִתכַנשוּן מִבֵינֵי גָלְוָותְהֹון וְיֵיספוּן חֵיל וְיִתחַדְתוּן לְעֹולֵימוּתְהֹון כְצִימוּח דְסָלֵיק עַל גַדפֵי נִשרִין יִרהְטוּן וְלָא יִלאֹון יְהָכוּן וְלָא יִשתַלהֹון׃

Targum Jonathan son of Uziel Isaiah 40:25-31
40:25 To whom, then, will ye liken me? and to whom will ye equal me? saith the Holy One. 40:26 Lift up your eyes on high, and behold, that ye may fear Him, who hath created these things, who bringeth forth the host of the heavens by number: He calleth them all by their name: on account of the combination of forces and might of power, not one is hindered in its orb. 40:27 Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my cause is removed from my God? 40:28 Hast thou not known? yea, hast thou not heard that the everlasting God, the Lord who hath created the foundations of the earth, is not fatigued, neither is weary? there is no end to His wisdom. 40:29 Who giveth wisdom to the righteous that long for the words of the law; and to those who have no strength, he multiplieth strength. 40:30 And the wicked youths shall be fatigued and shall be weary; and the impious young men shall utterly fall. 40:31 But they that hope for the salvation of the Lord shall be gathered together from the midst of their captivity, and shall increase their strength, and their youth shall be renewed like the sprout that springeth up: they shall hasten upon the wings of eagles, and not be weary; they shall walk, and not faint. (TgJ)

The Tanakh reveals God as personal, transcendent, immanent, holy, righteous, loving, gracious, merciful, faithful, sovereign, and omnipotent. This is how the TgJ interprets these things saying, כה      וּלמַן תְדַמַן קֳדָמַי וְתַשוֹון יֵימַר קַדִישָא׃ 40:25 To whom, then, will ye liken me? and to whom will ye equal me? saith the Holy One. (TgJ) The rabbis affirmed these attributes of God, but they also tend to emphasize His incomprehensibility, remoteness, majesty, and severity just as we see being written here in Isaiah 40:25-31. We note in the Scriptures, the qere ketiv is given on the personal name of God (YHWH) out of reverence so as not to pronounce the name of God, and the scriptures sometimes use anthropomorphic language to describe God’s actions for the purpose of our understanding. In addition, the Scriptures say that knowing God brings eternal life, and that it involves not only knowing facts about Him, but also obeying His commands, loving Him, and serving Him. The rabbinic interpretation of knowing God is based on the idea that God gave the written Torah (the first five books of the Bible) to Moshe at Mount Sinai. The rabbis saw themselves as God’s partners in interpreting His word, and they developed various methods and principles of exegesis to uncover the hidden meanings and implications of the text. (PaRaDeS) The rabbinic interpretation of knowing God also emphasized the importance of studying the Torah, observing the commandments, and following the traditions of the sages. The goal of knowing God, at least the concept provided us in the Scriptures, is that knowing God leads to salvation, transformation, sanctification, fellowship, worship, service, joy, peace, hope, and glory. The rabbis taught that knowing God leads to obedience, wisdom, piety, reward, honor, and eternal life. The commentary Akeidat Yitzchak 54.1 agrees with these things and states the following concerning these things. 

Akeidat Yitzchak 54:1 Part 4
הנה הפלוסופי’ האומרים בקדמות העולם ומציאותו על דרך החיוב נתבלבלו בענין התוארים האלהיים. לפי שמביאים אל חבור ענינים בעצמותו או אל מקרים נוספים עליו. וזה וזה אמרו שהוא כפירה במחויב המציאות לטענות חשבום למופתיות. והיה מהם מי שהכחישם לגמרי ואומרים שאין לו ית’ תואר כלל עד שלא יתואר בשהוא יודע רק עצמו לבד שידיעתו ועצמיותו דבר אחד ושכל הנמצאות זולתו הם בלתי ידועות אליו. וכבר לעג להם החכם בהפלת הפלוסופים בשאלה הששית שבתוארים. כי הנה אחר שהשתדל להפיל סברת מה שהודה בקצת התוארים וסלק קצתם אמר זה לשונו ואם יאמר זה הספק אינו מתחייב אלא לפי סברת ן’ סיני שחשב שהראשון ידע זולתו ואולם מהאמתיים מן הפלוסופים כבר הסכימו שהוא יתע’ אינו יודע אלא את עצמו ואצל זה יהיה הספק דחוי מעקרו הנה נאמר אחריתכן בזאת הסברה בושת וכלמה ותכליתכן חרפה וגדופה. ולולי שהיה בתכלית הרפיון לא התרחקו האחרוני’ מהחזיק בה: והנה אנחנו נעיר על אופן בשתה וזה כאשר באו בה תת יתרון לעלולי האל יתע’ עליו כי המלאך והאדם וכל אחד מהמשכילים ידע את עצמו ואת התחלתו וידע ג”כ לזולתו והראשון לא ידע אלא את עצמו. והנה הוא א”כ חסר בצירוף אל יחידי האנשי’ כ”ש מן המלאכים ולא עוד אלא שהבהמות עם שהם משערות בעצמן הנה הם יודעות ענינים אחרים זולתם. ואין ספק שהידיעה היא מעלה והעדרה היא חסרון. ואנה הוא אם כן אומרם כשהוא יתעלה חושק וחשוק כשיש לו ההוד והמעלה ביותר והיופי השלם בתכלית ואי זה יופי יש אל מציאות פשוט שאין לו מהות ולא אמיתות ולא ידיעה במה שהוא רץ בעולם ולא במה שהוא מתחייב בעצמותו ומושפע ממנו ואי זה חסרון יש בעולם האל יותר גדול מזה. שמעו זאת המשכילים והתמהמהו ותמהו מכת האנשים שהם מעמיקים במושכלות בגובה מחשבתם ואחרי כן יכלה עיונם אל שאדון האדוני’ ומסבב הסבות אין לו ידיעה כלל במה שהוא רץ בעולם ואי זה הבדל יש בינו ובין המת אלא במה שהוא יודע את עצמו ואי זה שלמות יש בשידע את עצמו עם היותו סכל בזולתו וזאת היא סברה שאין צריך בצייר נבלותה אל דבור ארוך וביאור מופלג: ועוד יאמר לאלה עם שום עצמיכם בדוחק אלה הכלימות אינכם נמלטים מן הרבוי. וזה שאנחנו נאמר וכו’. כל אלו הם דבריו הישרים והנכונים לכל בעלי הדעות וכל שכן ממקבלי התורה האלהית. וזה לעגו הוא עצמו כמ”ש המשורר עליו (תהלים צ”ד) בינו בוערים בעם וכסילים מתי תשכילו הנוטע אזן וגו’. כמו שיבוא בפרה אדומה שער ע”ט: ויש שבושו והכלמו לתאר השם יתע’ בזה השיעור מההעדר והחסרון והודו בקצת תוארי’ עצמותיים והם חי חכם יכול רוצה ואמר שאלו הם ענינים ושלמיות שאי אפשר שיהיה הבורא נעדר מהם כלל ואי אפשר שיהיו מכלל פעולותיו כמו שזכר הרב פס”ב ח”א: ויש שהודו בידיעתו בנמצאות הנצחיות ההכרחיות וגם בכללות ה’ פשריית מבלי שיכיר וידע באלה הענינים האישיים המתחדשים כלל כמו שכתבנו בשער כ”א: והנה החכם הנזכר השיב על כל אלו הדעות בשאלה הנזכרה ובשאלות י”א י”ב והראה קצור דרכי החקירה בכל אלו החקירות האלהיות ושאי אפשר שלא לסמוך בהם על קבלת הדת. לכן אנחנו הנמשכים אחר משה רבינו ע”ה שהוא אמת ותורתו אמת הנתונה מאל אמת מק”ו שאנחנו נקיים מכל הבלבולים האלו שכיון שידענו נאמנה שהוא יתע’ חדש העולם אחר שלא היה ברצונו המוחלט א”א שלא נתארהו בתוארים צרופיים אל פעולותיו כי איך אפשר שברא העולם ולא יהיה בורא או שעשאו ולא יהיה עושה ושיעמידהו ושיקיימהו ויסדרהו תמיד ושלא יתואר במעמיד ומקיי’ ומסדר והנה כשימשכו עוד עניני הנמצאי’ בעלי הבחיר’ אי אפשר שלא נתארהו בכל התארים הנמשכי’ מן הרצון והכעס והחסד והחנינה והקנאה והנקמ’ בכלל כל התוארי’ המורגלי’ בתורה שקראם הרב המורה תוארי הפעולות פרק מ”ה נ”ב נ”ג חלק ראשון. וכבר כתב שם בפ’ ס”א כי שם בן ארבע אותיות הוא השם המורה על עצמותו ית’ מבלי שום שתוף אל ענין מפעולותינו אמנם כל שאר השמות הם מורים על ענינים שנתחדשו בחדוש העולם כי ע”כ נאמר בפרקי רבי אליעזר (פ”ג) עד שלא נברא העולם היה הקב”ה ושמו בלבד והאריך בזה הרבה. והנה השם יחייב תכלית החיוב אמיתת ההמצאה לו יתע’ שבחים והלולים עצמיים מתארים ומודיעים רוממות מעלותיו ידועים לו יתע’ כמו שיודע את עצמו ומוסכלים מאתנו כמו שסכלנו עצמותו. אבל ידענו נאמנה שהוא חי ולא כחיותינו חכם ולא כחכמתינו ויכול ולא כיכולתנו ודרך כלל תואריו אינם כתוארינו. כי הוא ית’ אמנם. יושפעו מעצמותו הפשוט כל אלו הדברים מבלי שיתרבו לו תוארים מקריי’ מוסיפים על עצמותו וכ”ש עצמותיים שיתרבו בו בעצמו כמו שהוא ית’ משיג כל אלו העניני’ הנמצאי’ מבלי היות לו כלים חושיים משיגי’ כהשגתינו כאשר כתבנו הענין אצל הידיעה כמשל הזכוכית לחלוש הראות ומשענת הקנה לפסח הנו בשער כ”א הנזכר עיין עליו. עם זה צדקו יחדו ההודאה וההרחקה בתוארים כי המודה יודה בתוארים אלהיים ידועים לעצמו יתעלה שלא יביאו לידי רבוי כלל והמרחיק ירחיק אותם שהם כתוארינו המביאים לידי שום רבוי וגשמות בשום צד. וכן הוא ראוי ליזהר מהם מאד כאשר הזהיר האל ית’ מהם על פי הנביא אל מי תדמיוני ואשוה יאמר קדוש (ישעי’ מ’). כי ההבדל המיוחד שביחודי האיך הוא דומה ובלתי דומה והמיוחד שביחודי הכמה הוא השוה והבלתי שוה. ולזה אמר ואל מי תדמיוני שהוא יחס האיכות ואשוה שהוא יחס הכמות כלומר אם תשתבשי בתוארי’ הנופלים תחת הדמות לדמותכם היו אהיה ככם כמו כן מהם תבואו לטעות בנופלי’ תחת השווי שהם יותר מגונים ומסוכנים מהם. והנה להרחיק זאת הסכנה החכמים שלא יוכלו להכחישם כמו שאמרנו השתדלו שיובנו שולליים על דרך השלילה הכוללת בהעדר הדבר ממי שאין דרך לימצא בו כאומרך הכותל אינו רואה. וכמה השתדל הרב המורה להמליץ זה הענין בפרק נ”ו נ”ז וזולתי ח”א. והכונה להישירנו בתוארים הבאים בתורה האלהית ובפי כל חכם וחוזה כי באומרנו שהוא אחד לא נרצה בו האחדות המחייב שהוא מקרה באחד אבל נרצה בו שאינו יותר מאחד וכן באמרנו ראשון לא נרצה בו אלא שלא קדמתו סבה וכן בנמצא שאינו נעדר וכן בכלם. והיא כונה רצויה מאד מקיימת ענין שלמות התארי’ בסלוק הסכנה והגנאי הנזכר. ולדעתי זה הענין הנפלא הוא מה שאמרו האל ית’ למשה במעמד ההוא הנורא כמו שאמר לו והסירותי את כפי וראית את אחורי ופני לא יראו. כי הפנים בלי ספק הוא כנוי מיוחד אל הידיעה החיובית ואחור כנוי מיוחד אל השוללת שהיא הפכה כי אלו לעומת אלו ודאי הם כמו פנים ואחור. וכבר לוקח שמץ התארי’ המחייבי’ שהם הפנים מצד הקבלת השוללי’ שהם האחורי’. כי כשתאמר האל ית’ אינו נעדר כבר נרמזו בזה פני הקבלתו שהוא שרש מציאותו עם שלא תושג אמתת מהותו. וכשתאמר אינו מחודש כבר יובן מזה ענין הקבלתו והוא היותו קדמון ואם שלא תדע אמתת ענין קדמותו. וכן הענין בכל השלליות עד שעל זה האופן יתבאר כי ראיית האחורים בשיעור ההוא שהישירו לשם כמו שיבא הוא ההשגה היותר קרובה שאפשר אל ראיית הפנים עצמם כי אתה כשתשלול מהדבר כל הדמויים שאפשר ליחס לו יתעלה זולת מה שהוא בעצמו כמעט שהגעת בכח השלילות ההם שהם אחריו אל אמתת מהותו שהוא הפנים המקבילים להם ואם לא נראה אליך הדבר ההוא כדמותו בצלמו וזה מה שהישירו אליו האלהיי’ ז”ל באומרם (ש”ר פ’ כ”ג) ולסוף הראה לו בסימן שנא’ והסירותי את כפי וראית את אחורי ופני לא יראו כמו שבא פירושו בסוף שער ל”ט. וסוף דבר אמר לו שעל זה האופן ישיג כל מה שאפשר לו להשיג בעודני חי ולא יהרוס במה שהוא נמנע לו והוא אומרו וראית את אחורי ופני לא יראו. ותרגום אנקלוס יוכיח על זה באומרו ותחזי ית דבתראי וית דקדמאי לא אתחזין ירצה כי ישיג התוארים אשר יוחסו אל האחור והם השלילות לא החיובים שהם הפנים עצמם. ומהמבואר שהרב המורה גלי חספא בענינים הללו בפרקים הנזכרים וזולתם ותמיה לן דלא אשכח מרגניתא תותא בפירוש זה הפסוק על זה האופן שאמרנו שהוא נפלא מאד ותראה נטייתו ממנו בבירור במה שכתב בפירוש בפ’ כ”א ול”ז מזה החלק ובראשון מספר המדע (וסה”ת פ”א ה’ י’). ואפשר שיסבלו דבריו שם זאת הכונה ואיך שיהיה משיובנו אלו התארים על דרך השלילות אומרו שיושכלו השכלה אלהית הנה הוא באמת בלתי משולל מאלו השלימיות שהפילו המליצה עליהם לקרוא אותם תוארים שחדשם הוא יתעלה בחדשו את עולמו עד שכבר סובבי אליו ידיעות וענינים מחודשים מצד ברואיו על הצד אשר כתבנו למעלה ענינם והכל מאתו יתעלה כי ממנו הכל ומידו נתנו לו:
Some early philosophers in denying G-d’s attributes, insist that G-d knows only Himself, that this is the extent of His awareness. They take this position in order to preserve the uniqueness and unity of G-d, but forget that by doing so, far from according Him greatness, they denigrate Him, since His knowledge would be inferior to the lowliest of His creatures, who perceive things all around them. “Does not even the ox know his owner?” is the cry of Isaiah in chapter one. This proves that knowledge, awareness is considered a positive attribute. Its absence then is undoubtedly a shortcoming. How can one attribute shortcomings to the most perfect Being? Others ascribe to G-d only awareness of things immutable, never changing, as well as general principles. They deny that G-d has knowledge of personal experiences that change from day to day. Concerning such foolishness, David says (Psalms 94,8) “consider, you who are devoid of sense among the people! Fools!, when will you smarten up? Do you not realise that He who implants the ear should be able to hear, that He who shapes the eye is able to see?” We, who believe in the truth of the Torah that Moses has handed down to us, believe, of course, that He is omniscient. We can therefore attribute to G-d all faculties such as patience, kindness etc., without in the least diminishing our image of Him as unique, as “ONE.” The four lettered name of G-d testifies to His Oneness; all other names indicate attributes that became noticeable as this universe was created. This is why it says in Pirke de Rabbi Eliezer chapter 3, “until He created the universe, He and His name existed alone.” Details of this concept have been explained in chapter twenty one. Therefore, one must be careful. Remember the words of Isaiah 40,25, “To whom can you compare Me, to whom can I be compared, says the Holy One?” This has G-d saying “How can My specific uniqueness serve as basis for comparison to things which are not unique! The word “tedamyuni“refers to the quality of My existence, whereas the word “ve-eshveh” refers to the quantity of My existence. Since I do not conform to either, how can you compare Me to anything or anyone? Whenever our sages employ attributes used in our language, they do not thereby mean to compare G-d to something or someone whom we know, but they use such attributes to prevent misunderstandings. When G-d is described as “first,” the meaning is not that He is first relative to somebody who is “second” or “third,” but it is a statement that says NO ONE preceded Him. When we talk about His existence, we are not trying to define this in our terms, but we merely state that He is not missing or absent. This is the meaning of the verse in Exodus 33,23, “when I remove My hand, you will see My rear, but My face will not be visible.” “Face” is an expression signifying something that is visible. “Rear” is an expression signifying the negative, the opposite of face. In gaining knowledge about ME, you will know what I AM NOT. As long as man is part of an earthly shell, i.e. alive, all knowledge about the essence of G-d is restricted to such negative definitions. Our perception increases through a process of elimination. By means of a continuous process of elimination, one can establish a semblance of the nature of what one wants to define.

Akeidat Yitzchak 54:1 Part 4 discusses the difference between the biblical and rabbinic views of knowing God and argues for the superiority of the former. The text criticizes the early philosophers who denied God’s attributes and the rabbis who limited God’s knowledge to immutable and general principles. Akeidat Yitzchak affirms the omniscience of God and His revelation and uses various biblical verses and rabbinic sources to support its claims and to challenge the opposing opinions. The major conclusion of the text is that the author believes in the truth of the Torah and the omniscience of God and rejects the views of early philosophers and rabbis who limit God’s knowledge and attributes. The author argues that knowing God is not based on human comparisons or definitions, but on negative statements that eliminate what God is not and uses biblical verses and rabbinic sources to support his claims and to criticize the opposing opinions. The point is to trust in the all-powerful God who is able to do all things. The passage of time has not diminished God’s ability or power to do what we read according to the Scriptures. The passage of time also has not diminished or changed the way in which we are to live for the Lord in holiness, righteousness, and truth. It is the doctrines and theologies of man that lead to doubt and a lack of faith in God and His abilities! We note something specifically what the Midrash states, “how can you compare Me to anything or anyone? Whenever our sages employ attributes used in our language, they do not thereby mean to compare G-d to something or someone whom we know, but they use such attributes to prevent misunderstandings.” This was the point of the God of Israel sending His Son Yeshua into this world. The reason was so that it would prevent misunderstanding, so we could know the father (John 14:9, 10:30, and 5:36) and we would know how to properly walk in the Torah of God by walking in the footsteps of the Messiah. The commentary Aggadat Bereshit 21.1 goes on to say the following concerning these things. 

Aggadat Bereshit 21:1
Chapter 21: Writings [1] A Psalm of David. The word of the Lord to my Lord, “Sit at My right hand, until I make Your enemies a footstool for Your feet.” (Psalm 110:1) The Midrash comments on the phrase “He calls from the east a bird of prey” (Isaiah 46:11), referring to how the name of the Holy One, blessed be He, demonstrates how He loves and exalts the righteous. It explains how Abraham was raised by his advisor Sanquelatikos (meaning “my counselor”), who provided him with advice, as it is said, “Calling from the east [a man of my counsel] (Isaiah 41:2), and said to him, “Come and sit at My right hand, so that you may be my counselor. You are faithful, as I have written, “I have set my eyes on the faithful in the land, that they may dwell with me” (Psalm 101:6). “And sit to my right hand; it is possible that the Lord takes counsel from flesh and blood, as it is written, ‘The counsel of the Lord stands forever, the plans of His heart for all generations’ (Psalm 33:11), and similarly, ‘Great in counsel and mighty in deeds’ (Jeremiah 32:19).” He created the entire world and did not take counsel, as it is said, “Who has measured the waters in the hollow of His hand” (Isaiah 40:12). What is written, “Who has directed the spirit of the Lord…?” (Isaiah 40:13) I have created the entire world, “And to whom will you compare me or count me equal?” (Isaiah 40:25) From whom have I taken counsel? But as for Abraham, I call him my friend, “But you, Israel, my servant, Jacob, whom I have chosen, you descendants of Abraham my friend.” (Isaiah 41:8) Why is Abraham called “my counselor”? In the world’s custom, a king who gives a gift to his beloved, and then later destroys it, except for what his beloved desires, he is not considered unfaithful, but rather a liar who gave me a gift and took it back, and I did not know. Similarly, God says, “I gave the land as a gift to Abraham,” as it is written, “Arise and walk through the land…” (Genesis 13:17). And if I were to ask to overturn the five continents and not take counsel from Abraham, now he would say that I took back a gift I gave him. Rather, I take counsel from him, as it is written, “And the Lord said, ‘Shall I hide from Abraham what I am about to do?'” (Genesis 18:17). Therefore, I have seated him at my right hand, so that he can take counsel with me, as it is written, “The Lord says to my lord: ‘Sit at my right hand…'” (Psalm 110:1).

Aggadat Bereshit opens with a commentary on Tehillim / Psalm 110:1, which is a messianic prophecy about the Lord (God) and the Lord (the Messiah) sitting at His right hand. The Midrash (a rabbinic interpretation of Scripture) explains how God exalted Abraham as His friend and counselor, and gave him the land of Canaan as a gift to him and his children. In addition, the Midrash contrasts God’s knowledge and counsel with human knowledge and counsel, and asserts that God does not need any advice from His creatures. The text implies that the Messiah is also God’s friend and counselor, and that he inherits the land as a descendant of Abraham which is consistent with the historical record in the NT text and with Yeshua’s words (John 5:36, 10:30, 14:9). 

Isaiah goes on saying the following according to the TgJ, כו      זְקוּפוּ לְרוּמָא עֵינֵיכֹון וַחזֹו לְמִדחַל קֳדָם מִן דִברָא אִלֵין דְאַפֵיק בְמִניָן חֵילֵי שְמַיָא לְכוּלְהֹון בִשמָהָן קָרֵי מִסְגֵי גְבוּרָן וּתקֵיף חֵיל חַד מִסִדרֵיה לָא מִתעַכַב׃ 40:26 Lift up your eyes on high, and behold, that ye may fear Him, who hath created these things, who bringeth forth the host of the heavens by number: He calleth them all by their name: on account of the combination of forces and might of power, not one is hindered in its orb. כז      לְמָא תֵימַר יַעְקֹב וּתמַלֵיל יִשׂרָאֵל מִטַמרָא אֹורחִי מִן קֳדָם יוי וּמִן קֳדָם אְלָהִי דִינִי יִעדֵי׃ 40:27 Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my cause is removed from my God? (TgJ) The Aramaic translation uses the word דְאַפֵיק to translate the Hebrew word יֹוצֵא, which means “bring forth” or “produce.” The Aramaic word דְאַפֵיק  literally means “to take out” or “to extract,” and it is often used in the context of mining or extracting metals from ores. This may suggest that the Aramaic translator wanted to emphasize the idea of God working in our lives as a refiner, and of His creating the heavenly host from a hidden source. We note the use of this word is influenced by Babylonian culture and language where mining was a common activity, and so this indicates that God is working in the lives of His people. In addition, the Aramaic text adds the phrase מִסְגֵי גְבוּרָן וּתקֵיף חֵיל (“on account of the combination of forces and might of power”), to explain why none of the heavenly host is hindered in their sphere or in the place they have been put. The Hebrew text does not have this phrase, and it simply says “not one is missing.” The Aramaic translation may suggest how it is the Lord God who establishes the path or way of the extraterrestrial objects, and so too He establishes the way of man here on earth through the giving of the Torah. Midrash Tanchuma on Parashat Vayigash 2.2 states the following concerning these verses. 

Midrash Tanchuma, Vayigash 2:2
בְּשָׁעָה שֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן אֶת הַתּוֹרָה לְיִשְׂרָאֵל, אָמַר לָהֶם: תְּקַבְּלוּ תוֹרָתִי. אָמְרוּ לוֹ: הֵן. אָמַר לָהֶם תְּנוּ לִי עָרֵב שֶׁתְּקַיְּמוּ אוֹתָהּ. אָמְרוּ לוֹ: אַבְרָהָם יִצְחָק וְיַעֲקֹב יִהְיוּ עֲרֵבִים. אָמַר לָהֶן. אֲבוֹתֵיכֶם הֵן בְּעַצְמָם צְרִיכִים עֲרֵבִים. אַבְרָהָם אָמַר, בַּמָּה אֵדַע (בראשית טו, ח). יִצְחָק אָהַב אֶת שׂוֹנְאִי, דִּכְתִיב: וְאֶת עֵשָׂו שָׂנֵאתִי (מלאכי א, ג). יַעֲקֹב אָמַר, נִסְתְּרָה דַרְכִּי (ישעיה מ, כח). אָמְרוּ לוֹ: בָּנֵינוּ יִהְיוּ עֲרֵבִים שֶׁלָּנוּ. מִיָּד קִבְּלָן הַקָּדוֹשׁ בָּרוּךְ הוּא וְנָתַן אֶת הַתּוֹרָה לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר: מִפִּי עוֹלְלִים וְיוֹנְקִים יִסַּדְתָּ עֹז (תהלים ח, ג). לְפִיכָךְ כְּשֶׁיִּשְׂרָאֵל מְבַטְּלִין אֶת הַתּוֹרָה, הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹרֵעַ מִן הָעֲרֵבִין, שֶׁנֶּאֱמַר: וַתִּשְׁכַּח תּוֹרַת אֱלֹהֶיךָ אֶשְׁכַּח בָּנֶיךָ גַּם אָנִי (הושע ד, ו).
When the Holy One, blessed be He, was about to give the Torah to Israel, He asked: “Will ye accept My Torah?” “Indeed,” they replied. “Then give me a surety that you will fulfill it,” He said. “Abraham, Isaac, and Jacob will be our surety,” they answered. Whereupon He responded: “Your patriarchs required guarantors for themselves, since Abraham said: Whereby shall I know that I shall inherit it? (Gen. 15:8); while Isaac loved the one I hated, as it is written: But Esau, I hate (Mal. 1:3); and Jacob declared: My way is hid from the Lord (Isa. 40:27).” “Then our children shall be our guarantors,” they exclaimed. The Holy One, blessed be He, immediately accepted them as sureties and gave the Torah to Israel, as it is said: Out of the mouth of babes and sucklings hast thou found strength (Ps. 8:3). Therefore, whenever Israel neglects the Torah, the Holy One, blessed be He, exacts punishment from the sureties, as is said: Thou hast forgotten the law; I will also forget thy children (Hos. 4:6).

The Midrash uses the text from Isaiah 40:27 to explain the point that Jacob, one of the patriarchs of Israel, doubted God’s knowledge and care for him. The Midrash quotes Jacob as saying: “My way is hid from the Lord,” which implies that he felt that God was unaware or unconcerned about his troubles. The Midrash then contrasts this with God’s omniscience and omnipotence, as expressed in the verses of Isaiah 40, where God declares that He knows and sustains all things, and that He gives strength and wisdom to those who trust in Him. The book of Isaiah emphasizes trusting in God so much because it was written in a time of great turmoil and uncertainty for the people of Judah and Israel. They faced the threats of foreign invasion, exile, oppression, and idolatry. They also experienced the consequences of their own sins and rebellion against God. In the midst of these challenges, Isaiah proclaimed a message of repentance, hope, and salvation through God’s mercy, grace, and power. He revealed God’s character as holy, righteous, sovereign, faithful, and compassionate. This is why Isaiah wrote about the Messianic Expectation, of God bringing someone who was anointed by Him to fulfill a specific role that involved repentance, salvation, restoration, and transformation. The Hebrew Bible contains many prophecies and promises about a future king or leader who would come from the line of David and bring peace, justice, and prosperity to Israel and the nations. Throughout the book, Isaiah uses various images and metaphors to describe God’s relationship with His people, such as a father (Isaiah 1:2-3, 63:16, 64:8), a husband (Isaiah 54:5-8, 62:4-5), a shepherd (Isaiah 40:11, 49:9-10), a potter (Isaiah 29:16, 45:9, 64:8), a king (Isaiah 6:5; 33:22; 44:6), a warrior (Isaiah 42:13, 59:16-17, 63:1-6), a judge (Isaiah 2:4, 11:3-4, 33:22), a redeemer (Isaiah 41:14, 43:14, 48:17), and a servant (Isaiah 42:1-4, 49:1-6, 52:13-53:12). These images highlight different aspects of God’s love, care, protection, discipline, justice, mercy, and sacrifice for His people. Isaiah also contrasts God with the idols and false gods that the people trusted in. He exposes the futility and folly of idolatry, and challenges the people to recognize God as the only true and living God. He shows that the Lord God Almighty is incomparable and incomprehensible in His wisdom, power, and majesty. He also shows that God is intimately involved and interested in His creation and history. It is because of all of these things that Isaiah repeatedly calls the people to trust in God alone, and not to rely on their own strength or wisdom, or on human alliances or resources. He warns them in the past and us today in the present of the consequences of trusting in anything or anyone other than God. The obvious benefits of trusting in God include peace, joy, hope, security, guidance, provision, healing, deliverance, and salvation. This is how Isaiah continues saying in Isaiah 40, כח      הְלָא יְדַעתָא אִם לָא שְמַעתָא אְלָה עָלְמָא יוי דִברָא יְסֹודֵי אַרעָא לָא בַעְמַל וְלָא בְלֵיאוּ לֵית סֹוף לְסֻכלְתָנוּתֵיה׃ 40:28 Hast thou not known? yea, hast thou not heard that the everlasting God, the Lord who hath created the foundations of the earth, is not fatigued, neither is weary? there is no end to His wisdom. כט      יָהֵיב לְצַדִיקַיָא דִמשַלהַן לְפִתגָמֵי אֹורָיתֵיה חָכמָא וְלִדלֵית לְהֹון תְקֹוף נִכסִין מַסגֵי׃ 40:29 Who giveth wisdom to the righteous that long for the words of the law; and to those who have no strength, he multiplieth strength. ל      וְיִשתַלהֹון עֹולֵימִין חַייָבִין וְיִלאֹון וְרַווָקֵי רַשִיעַיָא אִתְקָלָא יִתַקלוּן׃ 40:30 And the wicked youths shall be fatigued and shall be weary; and the impious young men shall utterly fall. לא      וּדסַבַרוּ לְפֻרקָנָא דַיוי יִתכַנשוּן מִבֵינֵי גָלְוָותְהֹון וְיֵיספוּן חֵיל וְיִתחַדְתוּן לְעֹולֵימוּתְהֹון כְצִימוּח דְסָלֵיק עַל גַדפֵי נִשרִין יִרהְטוּן וְלָא יִלאֹון יְהָכוּן וְלָא יִשתַלהֹון׃40:31 But they that hope for the salvation of the Lord shall be gathered together from the midst of their captivity, and shall increase their strength, and their youth shall be renewed like the sprout that springeth up: they shall hasten upon the wings of eagles, and not be weary; they shall walk, and not faint. (TgJ) Isaiah speaks of those who love the Lord and will also love His ways and His Torah. This means that trusting in God also involves obedience to God’s call on our lives as well as being faithful to His word. In addition, those who trust in Him, He will in turn strengthen. The strengthening aspect is tied to who God is as all powerful, and one who does not grow weary, as the rabbis in the Talmud describe according to the Talmud Bavli Taanit 2a and 9b.

Talmud Bavli Taanit 2a:10
כְּתִיב הָכָא: ״עֹשֶׂה גְדֹלוֹת עַד אֵין חֵקֶר״, וּכְתִיב הָתָם: ״הֲלוֹא יָדַעְתָּ אִם לֹא שָׁמַעְתָּ אֱלֹהֵי עוֹלָם ה׳ בּוֹרֵא קְצוֹת הָאָרֶץ לֹא יִיעַף וְלֹא יִיגָע אֵין חֵקֶר לִתְבוּנָתוֹ״, וּכְתִיב: ״מֵכִין הָרִים בְּכֹחוֹ נֶאְזָר בִּגְבוּרָה״.
Rabba bar Sheila elaborates on this verbal analogy. It is written here: “Who does great things that are beyond comprehension,” and it is written there, with regard to the creation of the world: “Have you not known? Have you not heard that the everlasting God, the Lord, the Creator of the ends of the earth, does not grow faint or weary? His discernment is beyond comprehension” (Isaiah 40:28). This shows that both creation and rainfall are beyond comprehension. And concerning the creation of the world, it is written elsewhere: “Who sets firm the mountains with Your strength; Who is girded with might” (Psalms 65:7). From this verse it can be inferred that rainfall, like the creation of the world, reflects God’s might.

Talmud Bavli Taanit 9b:13
שֶׁנֶּאֱמַר: ״עֹשֶׂה גְדֹלוֹת וְאֵין חֵקֶר״, וּכְתִיב: ״הַנֹּתֵן מָטָר עַל פְּנֵי אָרֶץ״, וּכְתִיב לְהַלָּן: ״הֲלוֹא יָדַעְתָּ אִם לֹא שָׁמַעְתָּ אֱלֹהֵי עוֹלָם ה׳ אֵין חֵקֶר לִתְבוּנָתוֹ״, וּכְתִיב: ״מֵכִין הָרִים בְּכֹחוֹ וְגוֹ׳״.
As it is stated, with regard to the creation of the world: “Who does great things past finding out” (Job 9:10), and as an example of this it is written: “Who gives rain upon the earth” (Job 5:9–10). And it is written below: “Have you not known? Have you not heard that the everlasting God, the Lord, the Creator of the ends of the earth, does not faint and is not weary; His discernment is past finding out” (Isaiah 40:28). The repetition of “past finding out” indicates that rainfall is as wondrous as the creation of the world. The Gemara adds: And it is written in a psalm that deals with rainfall: “Who by Your strength sets fast the mountains; Who is girded about with might” (Psalms 65:7).

Here the rabbis weave an intricate narrative and reasoning from the Scriptures why we are to trust in the Lord.

The Talmud Describes How Man Should Renew his Strength

• The Lord is the Creator of the ends of the earth, who does great things that are beyond comprehension, such as giving rain and setting firm the mountains (Job 9:10, 5:9–10, Isaiah 40:28, Tehillim / Psalms 65:7 https://www.matsati.com/index.php/tehillim-psalms-65-part-2-the-covenant-and-its-importance/).
• The Lord does not grow faint or weary, and His discernment is past finding out. He knows and sustains all things, and He gives strength and wisdom to those who trust in Him (Isaiah 40:28–29).
• The Lord is the everlasting God, the Redeemer, the Servant of the Lord, who reveals Himself through His words and deeds. He is faithful and gracious to His people, and He promises to restore and save them through His Messiah (Isaiah 40:10–11, 41:14, 42:1–4, 49:1–6, 52:13–53:12).
• Those who wait upon the Lord, meaning those who rely on Him, hope in Him, and obey Him, will renew their strength. They will soar on wings like eagles; they will run and not grow weary; they will walk and not faint (Isaiah 40:31).

These images and metaphors highlight the different aspects of God’s love, care, protection, discipline, justice, mercy, and sacrifice for His people. They show how God reveals His character and will through His words and deeds, which is the whole reason that we have been given the Scriptures. We have been given the Scriptures so that God could reveal His character, will, and plan for us, and to instruct us how to live a life that pleases Him and glorifies Him. The Scriptures are God’s inspired and authoritative word, and they contain everything we need to know for salvation, faith, and practice. The Scriptures also provide us with hope, encouragement, comfort, correction, and wisdom as we face various challenges and opportunities in our lives. The Talmud Bavli Kiddushin 82a states the reward for the one who trusts in the Lord in the following way.

Talmud Bavli Kiddushin 82a:10
בְּנַעֲרוּתוֹ מַהוּ אוֹמֵר? ״וְקוֹיֵ ה׳ יַחֲלִיפוּ כֹחַ״. בְּזִקְנוּתוֹ מַהוּ אוֹמֵר? ״עוֹד יְנוּבוּן בְּשֵׂיבָה״, וְכֵן הוּא אוֹמֵר בְּאַבְרָהָם אָבִינוּ: ״וְאַבְרָהָם זָקֵן… וַה׳ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל״ – מָצִינוּ שֶׁעָשָׂה אַבְרָהָם אָבִינוּ אֶת כָּל הַתּוֹרָה כּוּלָּהּ עַד שֶׁלֹּא נִיתְּנָה, שֶׁנֶּאֱמַר: ״עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי״
The mishna explains: With regard to his youth, what does it say about a Torah scholar? “But they that wait for the Lord shall renew their strength” (Isaiah 40:31). With regard to his old age, what does it say? “They shall still bring forth fruit in old age” (Psalms 92:15), and it likewise states with regard to Abraham our forefather: “And Abraham was old, well stricken in age; and the Lord had blessed Abraham in all things” (Genesis 24:1). We found that Abraham our forefather fulfilled the entire Torah before it was given, as it is stated: “Because that Abraham listened to My voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5), which indicates that Abraham observed all the mitzvot of his own accord and was rewarded in his old age as a result.

What we note here is now the Talmud emphasizes the one who devotes his life to seeking the Lord, to studying the Torah, and to walking in God’s ways. The reward for such things is blessing in all things. Again, we note that those who trust in the Lord God Almighty will be strengthened by Him and He will bring us back, this is the idea of repentance and turning from sin. The example given of these things is Abraham. We note that the Rabbis say that Abraham fulfilled the entire Torah before it was given. We note the NT parallel here to what Paul writes in the book of Romans. Specifically, here in Romans 13:10 Love does no wrong to a neighbor; love therefore is the fulfillment of the law. (NASB) Paul provides his argument in Romans 13:8-10 for why love fulfills the Torah. These passages emphasize that loving others is the essence of fulfilling the Torah. We can see Paul teaching a rabbinic principle whereby when we show love and kindness to one another, we are living in accordance with God’s commandments. This is why Paul can say in Romans 13:10 that Love fulfills the Torah. Note also that Love doesn’t do away with the Torah but is in fact constantly keeping the Torah commands! This is the whole sense of these verses from Isaiah, that we are to trust in the Lord, in His strength, and He will bring us back into a relationship because of the love that He has for us. It is in this concept that Isaiah directs us to the Messiah of God as the ultimate expression and fulfillment of trusting in God. He prophesied about the birth, life, death, resurrection, and reign of Yeshua as the Messiah. The NT text describes Yeshua as Immanuel (God with us), Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (Isaiah 7:14, 9:6), Servant of the Lord (Isaiah 42:1-4, 49:1-6, 50:4-9, 52:13-53:12), Branch of Jesse (Isaiah 11:1-10), Light of the Nations (Isaiah 42:6, 49:6), King of Zion (Isaiah 9:7, 32:1), Anointed One (Isaiah 61:1-3), Redeemer (Isaiah 59:20), and Lord (Isaiah 40:3). Isaiah shows that Yeshua is the perfect revelation of God’s character and will, and the perfect example of trusting in God. He also shows how Yeshua is the source of our trust in God, as he died for our sins and rose again to give us new life in him. We note how faith and faithfulness go hand in hand through the example of Yeshua the Messiah. Yeshua devoted his life and all of His ways to the Lord, and likewise we as God’s people are called to do the same through walking in the footsteps of the Messiah!