In Isaiah 51:9-52:12 we read about the call to awaken, which has profound spiritual implications. This call is to come to our senses and signifies a transition from a state of spiritual slumber and helplessness to one of being attentive and ready to receive a word from the Lord God Almighty. This awakening is a call to spiritual revival that will lead to turning from the ways of the nations and to the holy and righteous ways of the Creator God! This is a call to recognize and embrace the promises of God, to a renewed awareness of God’s presence and promises. This is echoed in other parts of the Scriptures, such as Romans 13:11-14, where believers are urged to wake up from their spiritual slumber and live in the light of the Messiah.
Romans 13:11–14 13:11 Do this, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. 13:12 The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light. 13:13 Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. 13:14 But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts. (NASB)
Notice how Paul describes the call to awaken as preparation for the imminent deliverance that God promises. It is a call to be ready and expectant, knowing that God is about to act on our behalf. This is similar to elsewhere Paul had written that believers are called to be vigilant and ready for Christ’s return (see Ephesians 5:14). By calling Israel to awaken, God is reminding us today of His sovereignty and power to deliver. This is a call to trust in God’s ability to fulfill His promises, as seen in the imagery of the Babylonian captivity and the promise of deliverance (Isaiah 40:2). We also note how the call to awaken in Isaiah also ties into the future expectation of the Messiah. The deliverance promised in these passages is not just a temporary relief from physical oppression which points to a greater, ultimate deliverance through the Messiah of God. The reason this is so because the expectation of the Messiah in the Tanakh is deeply connected to the hope of deliverance and restoration of God. The Messiah is seen as the ultimate deliverer who will bring about a new era of peace and righteousness (Isaiah 9:6-7). This hope is reflected in the call to awaken, as it prepares the people for the coming of the Anointed One of God. We note that today, faith in the Messiah brings reconciliation and restoration with God on an individual basis, this restored relationship brings peace within, a deep abiding sense of peace with God. This leads to having peace with others and note how the teachings of the Messiah Yeshua in the NT text encourage us to live in peace with others, even with our enemies. Faith in the Messiah Yeshua also leads to a transformed life where believers are empowered by the Holy Spirit of God to live righteously. This transformation is what Paul said in Romans 14:17 of how the kingdom of God is not about eating or drinking but of righteousness, peace, and joy in the Holy Spirit. The call to awaken from spiritual slumber encompasses this promise of restoration and deliverance which are part of the larger prophetic picture that points to the Messiah. The Messiah is expected to fulfill these promises and bring about the ultimate redemption of Israel and the world (see Isaiah 53). This expectation is seen throughout the Tanakh and is historically documented in the NT text in the life of Yeshua the Messiah. The Messiah’s coming is associated with a profound spiritual transformation. The Tanakh in various places describes the role of the anointed one of God who leads the people away from idolatry and back to the God of Israel and to His righteous and holy ways. Just as the call to awaken in Isaiah urges a spiritual revival, the coming of the Messiah brings about a new covenant and a transformation of the heart (see Jeremiah 31:31-34). This transformation is a key aspect of the Messianic expectation and is fulfilled in the life and ministry of Yeshua. As we can see, this call to awaken in Isaiah has deep spiritual implications, urging us to rise from spiritual slumber and prepare for God’s deliverance. This call is intricately connected to the expectation of the Messiah, who will bring about the ultimate redemption and spiritual transformation in our lives. When we encounter the Messiah by faith, there is a profound transformation that takes place that involves the following key aspects.
Transformation through Faith in the Messiah of God
Spiritual Rebirth: When we place our faith in Yeshua, we experience a spiritual rebirth. This is often referred to as being “born new” (John 3:3-8). Paul writes that through this rebirth, we are made new creations in Christ (2 Corinthians 5:17), and our old sinful nature is replaced with a new nature that desires to follow God.
Indwelling of the Holy Spirit: Upon accepting Yeshua, the Holy Spirit comes to dwell with us (Romans 8:9). The Holy Spirit empowers us to live a life that is pleasing to God, guiding us in truth and helping us to grow in our faith (John 14:26).
Renewal of the Mind: Transformation involves the renewal of our minds, as we begin to think and act in ways that align with God’s will (Romans 12:2). This renewal is a continuous process, as we study God’s Word and allow it to shape our thoughts and actions.
Sanctification: This is the ongoing process of becoming more like the Messiah. It involves growing in holiness and righteousness as we walk in the footsteps of the Messiah (1 Thessalonians 4:3). Sanctification is a lifelong journey that requires our cooperation with the Spirit of God as we strive to live according to God’s standards.
We note how this transformation is not instantaneous but is an ongoing process. Having faith in the Messiah is foundational to our faith. Yeshua’s obedience to the Father, even to the point of death on the cross, demonstrates His unwavering faithfulness (Philippians 2:8). This faithfulness is the basis of our salvation and the assurance that God will fulfill His promises (Romans 3:22). Our faith in Yeshua also involves being faithful. Note that when we trust in the work of the Messiah, the load or yoke comes off of our shoulders and makes the keeping of God’s commands so much easier and light. This is why true faith in Yeshua naturally leads to a life of faithfulness. This means living in obedience to God’s commands and reflecting His character in our daily lives. Faithfulness is the evidence of genuine faith. Faithfulness is like a litmus test for our spiritual life. This is why James said what he did according to James 2:17, which states that faith without works is dead. Our ability to live faithfully is empowered by the indwelling presence of God in our lives. (Galatians 5:22-23) The presence of God is what enables our ability to be committed to the God of Israel and His Holy and Righteous ways. Note how all of these things are connected back to Isaiah 51:9-52:12 and the call to awaken from slumber and come alive in the Messiah of God for the glory of God!
Masoretic Text (MSS) on Isaiah 51:13-18
Isaiah goes on saying the following according to Isaiah 51:13-14.
Isaiah 51:13 states, “And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor? (וַתִּשְׁכַּח יְהֹוָה עֹשֶֹךָ נוֹטֶה שָׁמַיִם וְיֹסֵד אָרֶץ וַתְּפַחֵד תָּמִיד כָּל-הַיּוֹם מִפְּנֵי חֲמַת הַמֵּצִיק כַּאֲשֶׁר כּוֹנֵן לְהַשְׁחִית וְאַיֵּה חֲמַת הַמֵּצִיק)” Isaiah 51:14 “The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail. (מִהַר צֹעֶה לְהִפָּתֵחַ וְלֹא-יָמוּת לַשַּׁחַת וְלֹא יֶחְסַר לַחְמוֹ)”
Cross References on Isaiah 51:13-14: Ge 1:1; Ex 14:9–14; Dt 6:12; 8:11; Job 4:17; 8:13; 9:8; 14:10; 20:7; 33:22; 35:10; Ps 9:17; 104:2; Is 7:4; 9:4; 10:24; 14:4, 22–27; 17:7, 10; 27:11; 29:7; 33:6; 40:1–8, 22; 42:7; 44:24; 45:11–13, 18; 48:13, 20; 49:1–6, 10, 26; 51:16; 52:2; 54:5, 14; 57:11; 63:1; Je 2:20, 32; 48:12; Eze 28:8; Am 9:6; Zec 9:11; 12:1; 1 Esd 1:1–58; Mt 8:1–34; 2 Co 1:1–7; 1 Pe 1:20–25
Isaiah 51:13-14 is a powerful prophetic passage that encourages the people of Israel to remember their Creator and trust in His promises of deliverance. The Hebrew text contains several interesting features such as the opening phrase וַתִּשְׁכַּח יְהֹוָה עֹשֶֹךָ (And you forget the LORD your Maker) the first word וַתִּשְׁכַּח is a Hiphil form of the verb שָׁכַח meaning “to forget.” The use of the Hiphil form here suggests a causative action, meaning that the people have allowed themselves to forget their Creator. This is a poignant reminder for believers today to not allow the distractions of life to cause them to forget their Creator and His love for them. This act of forgetting God is a significant spiritual issue. The word עֹשֶֹךָ (your Maker) highlights God’s role as the Creator, reminding the people of their dependence on Him. The phrase נוֹטֶה שָׁמַיִם וְיֹסֵד אָרֶץ speaks to the power of God meaning, “Who stretches out the heavens and lays the foundations of the earth.” This is a reference back to the Creation account, referring to God’s creation of the heavens and the earth (יֹסֵד, lay the foundations of). This imagery underscores God’s power and sovereignty over creation. The people essentially forgot who their God is, and feared all day long (וַתְּפַחֵד תָּמִיד כָּל-הַיּוֹם) continually (תָּמִיד). They feared their oppressor (מִפְּנֵי חֲמַת הַמֵּצִיק, Because of the fury of the oppressor). This is an important concept here about trusting in the Lord God Almighty to protect us. Notice how at this time of writing this commentary, there is a lot of civil unrest, there is instability in the financial market, and it is unknown what policies will be put in place by this time next year with an existing administration continuing in office or a new administration coming into office. There are a lot of things going on, people are worried about the cost of food and utilities, and how to take care of their families. I have had a lot of people express worry and fear of the future. This verse from Isaiah 51:13 speaks to this kind of situation, that the God that we serve is more powerful to overcome anything! He also sees our suffering, and knows what we need. These verses are speaking to us about being strengthened in the Lord, to maintain our faith, and to trust in the Lord no matter what! The word חֲמַת means “fury” or “wrath,” highlighting the intensity of the oppressor’s anger. We can see this in those who have authority over us in government. Isaiah uses the words for “fear” or “dread,” to describe the oppressive force that the people are experiencing. This word is often associated with the presence of evil or the judgment of God. By using this word in the context of the people’s fear, the passage highlights the oppressive nature of their situation and the need for God’s intervention. The word צֹעֶה in verse 14 is a participle form of the verb צעה which means “to cry out” or “to shriek.” This word is used to describe the captive people who are crying out for help. The use of this word emphasizes the urgency and desperation of their situation, making it clear that they are in dire need of God’s intervention. Lastly, the word לַשַּׁחַת in verse 14 is a term that refers to the pit or the abyss. This word is often associated with the place of the dead or the place of judgment. By using this word, the passage emphasizes the depth of the people’s suffering and the need for divine intervention to rescue them from their predicament. These verses remind us of the importance of remembering God as our Creator and Sustainer. Forgetting God leads to fear and anxiety, especially in the face of oppression. The text encourages us to trust in God’s power and sovereignty, knowing that He is capable of delivering us from any situation.
In the NT text one can find a similar message of hope and deliverance in Romans 8:31-39. In these passages, Paul encourages the believers in Rome to trust in God’s love and the power, even in the face of suffering and persecution. Paul speaks about God’s love and how nothing can separate us from it, paralleling the assurance of God’s protection and deliverance in Isaiah. Like Isaiah 51:13-14, Romans 8:31-39 emphasizes the importance of remembering God’s promises and trusting in His faithfulness to deliver His people from their struggles. Another NT parallel can be found in 1 Peter 5:6-7, where Peter encourages believers to humble themselves under God’s mighty hand and cast their anxieties on Him, trusting in His care and protection. This passage, like Isaiah 51:13-14, emphasizes the importance of trusting in God’s power and love, even in the midst of difficult circumstances. In Matthew 6:25-34 Yeshua teaches about not worrying and trusting in God’s provision, similar to the message in Isaiah about not fearing the oppressor and trusting in God. Hebrews 13:5-6 also speaks to believers about being content and to trust in God’s promise to never leave or forsake them, echoing the call to remember God as our Maker and Sustainer. These NT passages reinforce the message of Isaiah 51:13-14, encouraging believers to trust in God’s power, provision, and protection. The point is to realize that it is God who holds our ultimate destiny, and when we realize this then the oppressor no longer holds power over us.
Isaiah continues saying the following according to Isaiah 51:15-16.
Isaiah 51:15 states, “But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name. (וְאָנֹכִי יְהֹוָה אֱלֹהֶיךָ רֹגַע הַיָּם וַיֶּהֱמוּ גַּלָּיו יְהֹוָה צְבָאוֹת שְׁמוֹ)” Isaiah 51:16 “And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people. (וָאָשִֹים דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי-אָתָּה)”
Cross References on Isaiah 51:15-16: Ex 4:12, 15; 14:9–14, 21; 33:22; Nu 23:5; Dt 18:18; Job 26:12; Ps 74:13; 93:3; 107:25; Is 13:4; 14:22–27; 40:1–8, 22; 48:13; 49:1–6; 50:4; 51:13; 59:21; 65:17; 66:22; Je 7:23; 11:4; 24:7; 31:35; Eze 14:11; Ho 2:23; Zec 8:8; 1 Esd 1:1–58; 2 Esd 2:29; 15:1; Mt 8:1–34; Jn 3:34; 2 Co 1:1–7; 1 Pe 1:20–25
Isaiah 51:15-16 is a powerful passage that emphasizes God’s sovereignty and His commitment to His people. The Hebrew text contains several interesting features where Isaiah 51:15 opens saying וְאָנֹכִי יְהֹוָה אֱלֹהֶיךָ (For I am the LORD your God) emphasizing God’s personal involvement and personal relationship with His people. Note how the sovereignty of God extends even to the sea as the text states, רֹגַע הַיָּם וַיֶּהֱמוּ גַּלָּיו (Who stirs up the sea and its waves roar) where the Lord God stirs and calms the sea indicating His control over nature. In Isaiah 51:16 Isaiah says, וָאָשִֹים דְּבָרַי בְּפִיךָ (I have put My words in your mouth) which speaks of God’s message and commandments are to be spoken and proclaimed. The Word of God says that he will protect us (וּבְצֵל יָדִי כִּסִּיתִיךָ) and he has the power to do so paralleling this ability to His power to establish the heavens and lay the foundations of the earth (לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ). The promises of God are emphasized by His call to Zion and God’s relationship with Israel (וְלֵאמֹר לְצִיּוֹן עַמִּי-אָתָּה). These verses emphasize God’s sovereignty over creation and His protective care for His people. The imagery of God stirring up the sea and calming its waves illustrates His control over chaos and danger. We should not fear but trust in the Lord. Our assurance is found in God’s power to overcome any obstacle, and in His authority over heaven and earth. The Lord God has placed His words in our mouths giving us His word, and he protects us which is highlighted in His guidance provided in His Word. This is a powerful reminder for us today that the God of Israel is not indifferent to our struggles but is intimately involved in our lives and cares deeply for us. The Lord God is not only the Creator of the universe but also the one who actively sustains and governs it.
In NT text, one can find a similar message of God’s sovereignty and care for His people in Ephesians 1:3-14. In this passage, Paul emphasizes the importance of trusting in God’s plan and His love for His people, even in the midst of difficult circumstances. Like Isaiah 51:15-16, Ephesians 1:3-14 emphasizes the importance of understanding God’s sovereignty and His commitment to His people. Another parallel can be found in Hebrews 11:1-3, where the author encourages believers to trust in God’s faithfulness and the power of His promises, even in the face of uncertainty and adversity. This passage, like Isaiah 51:15-16, emphasizes the importance of trusting in God’s sovereignty and His love for His people, even in the midst of life’s challenges. In Matthew 8:26-27 we are told how Yeshua calms the storm, demonstrating His authority over nature, similar to God’s control over the sea in Isaiah. John 1:1-3 states that the Word (Logos) is with God and is God, paralleling the idea of God’s words being placed in the mouth of His people. And Revelation 21:1 speaks to the new heaven and new earth, reflecting the reestablishment of the heavens and the earth which parallels the power of God described in Isaiah. Isaiah 51:15-16 emphasizes the importance of understanding God’s sovereignty, His investment in His people, and His commitment to our well-being. These themes are echoed in the New Testament, particularly in Ephesians 1:3-14 and Hebrews 11:1-3, encouraging believers today to trust in God’s faithfulness and love, even in the midst of life’s uncertainties. It is because of these things that we should not live in fear and anxiety.
Isaiah goes on saying the following according to Isaiah 51:17-18.
Isaiah 51:17 states, “Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out. (הִתְעוֹרְרִי הִתְעוֹרְרִי קוּמִי יְרוּשָׁלַם אֲשֶׁר שָׁתִית מִיַּד יְהֹוָה אֶת-כּוֹס חֲמָתוֹ אֶת-קֻבַּעַת כּוֹס הַתַּרְעֵלָה שָׁתִית מָצִית)” Isaiah 51:18 “There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up. (אֵין-מְנַהֵל לָהּ מִכָּל-בָּנִים יָלָדָה וְאֵין מַחֲזִיק בְּיָדָהּ מִכָּל-בָּנִים גִּדֵּלָה)”
Isaiah 51:17-18 is a powerful passage that calls the people of Jerusalem to awaken from their suffering and trust in God’s promises of restoration. The Hebrew text contains several interesting features such as the call again for God’s people to away, הִתְעוֹרְרִי הִתְעוֹרְרִי קוּמִי יְרוּשָׁלַם (Awake, awake, stand up, O Jerusalem) note the parallel to Isaiah 51:9 where God’s strength is called to awaken, and now the people are called to awaken too. Note the imperatives in the first three words of Isaiah 51:17.
The imperative functions as a command, and so the author is commanding the people to wake up and arise from their slumber! Note how this call to wake up is to recognize the consequences of one’s sins, אֲשֶׁר שָׁתִית מִיַּד יְהֹוָה אֶת-כּוֹס חֲמָתוֹ (You who have drunk from the hand of the LORD the cup of His fury). The text itself says שָׁתִית (you have drunk) מִיַּד (from the hand of) כּוֹס חֲמָתוֹ (the cup of His fury) which draws us back to the Torah context of Devarim / Deuteronomy 28 and the blessings and the curses. The people had turned away from God’s commands, and as a result they have been given the cup of God’s wrath. Isaiah says that the people have אֶת-קֻבַּעַת כּוֹס הַתַּרְעֵלָה שָׁתִית מָצִית (You have drunk the dregs of the cup of trembling) indicating that not only have they drunk the cup, but also the dregs, the bitter portion of the leftovers from the wine making process. This references a complete consumption and assimilation of what is being given due to their sins. Isaiah 51:18 goes on saying אֵין-מְנַהֵל לָהּ מִכָּל-בָּנִים יָלָדָה (There is none to guide her among all the sons she has borne) indicating the need for the Messiah of God to guide them. These verses depict the people of God as having experienced the full measure of God’s wrath, symbolized by drinking the cup of His fury to the dregs. The repetition of “awake” and “stand up” emphasizes the urgency for Jerusalem to rise from its desolation starting with waking up from her slumber. The imagery of no one to guide or support her highlights the depth of her abandonment and suffering and the need for one to guide her in the ways of the Lord. This is why the God of Israel needed to send the Servant King Messiah to His people. In the New Testament, Yeshua functions as a guide by embodying the principles of the Torah and teaching His followers to do the same. He fulfilled the Torah, not by abolishing it, but by living it out perfectly and teaching its deeper spiritual significance. Yeshua’s teachings, crucifixion, and resurrection are central to the issue of God empowering His people to overcome sin. As the Messiah of God, Yeshua guides us today through His teachings and examples found in the NT text. He calls us to abide in Him, as a branch abides in a vine, to naturally produce the fruit of the Spirit (John 15:4-5). By following His example of love, humility, and obedience to God’s will, we can live righteous lives and draw closer to God. Walking in the footsteps of the Messiah influences us in our lives by transforming us, beginning with the indwelling Spirit of God who makes that change first from within. The way we can ascertain the transformative principles are a part of our life, we can look for the following in our lives:
Transformation of Character
Fruit of the Spirit: Look for the development of qualities such as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23).
Moral Integrity: Notice a growing desire to live a life of honesty, integrity, and righteousness.
Love and Compassion
Love for Others: Yeshua emphasized loving your neighbor as yourself (Matthew 22:39). Look for an increased capacity to show love, compassion, and forgiveness to others.
Service to Others: A willingness to serve and help those in need, reflecting Yeshua’s servant heart (Mark 10:45).
Obedience to God’s Will
Alignment with God’s Commands: A desire to follow God’s commandments and live according to His will, as Yeshua did (John 14:15).
Prayer and Worship: A deeper commitment to prayer, worship, and spending time in God’s presence.
Inner Peace and Joy
Peace in Trials: Experiencing peace and joy even in difficult circumstances, trusting in God’s sovereignty (John 16:33).
Contentment: Finding contentment and satisfaction in God’s provision and presence.
Spiritual Growth
Hunger for God’s Word: A growing desire to read, study, and meditate on the Scriptures.
Spiritual Discernment: Increased ability to discern God’s voice and guidance in your life.
Community and Fellowship
Engagement in Community: Active participation in a faith community, building relationships, and encouraging one another (Hebrews 10:24-25).
Unity and Harmony: Striving for unity and harmony within the body of believers, reflecting Yeshua’s prayer for His followers (John 17:21).
Evangelism and Witness
Sharing the Gospel: A passion for sharing the good news of Yeshua with others and making disciples (Matthew 28:19-20).
Living Testimony: Your life becomes a testimony of God’s grace and transformation, drawing others to Him.
By examining these areas in our lives, we can discern the influence of Yeshua’s teachings. It’s a continuous journey of growth and transformation, and it’s important to seek God’s guidance and rely on the Holy Spirit to help us live out the principles that are taught in God’s Word.
In the NT text, one can find a similar message of God’s promises of restoration in Romans 8:18-25. In this passage, Paul encourages the believers in Rome to trust in God’s promises of redemption and the hope of eternal life, even in the midst of suffering and persecution. Like Isaiah 51:17-18, Romans 8:18-25 emphasizes the importance of trusting in God’s promises and the hope of future restoration. Another NT parallel can be found in 2 Corinthians 4:7-18, where Paul encourages the believers in Corinth to trust in God’s power and the hope of future glory, even in the midst of suffering and hardship. This passage, like Isaiah 51:17-18, emphasizes the importance of trusting in God’s promises and the hope of future restoration, even in the face of difficult circumstances. In addition, Matthew 26:39 describes how Yeshua prayed in Gethsemane, asking if the cup of suffering can be taken from Him, paralleling the cup of God’s wrath in Isaiah. In Revelation 14:10 we also see the imagery of drinking the wine of God’s wrath used to describe the judgment of the wicked, similar to the cup of fury in Isaiah. And, in Revelation 18:6, Babylon is given the cup of God’s wrath, echoing the theme of divine judgment. These New Testament passages reinforce the themes of suffering, judgment, and the need for divine intervention and restoration. The Hebrew text of Isaiah 51:17-18 contains several features that impact the interpretation and application of these verses, emphasizing the importance of actively choosing to trust in God’s promises of restoration, even in the midst of suffering and hardship. These themes are echoed in the NT encouraging believers today to trust in God’s faithfulness and the hope of future restoration, even in the midst of life’s challenges. These scriptures speak to the need to be aroused to faith in the God of Israel and in His Messiah Yeshua! Note that Israel is unable to stand by herself. Another parallel may be found in our own lives, we need the Lord to stand and live by the standard that the Lord God has established. We are utterly helpless without the empowering of God in our lives! These things all speak to the need to trust in the Lord God of Israel, and believe in the Messiah sent of God, Yeshua! When we submit our lives to these things, only then do we find victory.
Rabbinic Commentary on Isaiah 51:13-18
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 51:13-18 51:13 And that thou shouldest forget the worship of the Lord thy maker, who hath suspended the heavens and founded the earth; and shouldest fear continually all the day because of the fury of the oppressor, as if he were ready to destroy; and where is now the fury of the oppressor? 51:14 Vengeance hasteneth to be revealed, and the righteous shall not die in the pit, nor be in want of their food. 51:15 For I am the Lord thy God, who rebuketh the sea, though its waves roar; the Lord of hosts is His name. 51:16 I have put the words of my prophecy in thy mouth, and with the shadow of my power have I protected thee, to raise up the nation, concerning which it hath been promised that they shall be as many as the stars of heaven, and to establish the congregation it has been promised concerning them, that they shall multiply like the dust of the earth, and to say to the inhabitants of Zion, Ye are my people. 51:17 Magnify thyself, magnify thyself; arise, O Jerusalem! who hast received from the Lord the cup of His wrath; the vial of the cup of cursing thou hast drunk, and thou hast removed it. 51:18 There is none to comfort thee, of all the sons which she hath brought forth; neither is there one to lay hold on her hand, of all the sons she hath nourished. (TgJ)
Isaiah goes on saying the following according to the TgJ on Isaiah 51:13-15, יג וְאִתְנְשֵׁיתָא פּוּלְחָנָא דַייָ דְעָבְדָךְ דִתְלָא שְׁמַיָא וְשַׁכְלֵיל אַרְעָא וּדְחַלְתָּא תְדִירָא כָּל יוֹמָא מִן קֳדָם חֲמַת מְעִיקָא כְּמָא דִמְתַקְנִין לְחַבָּלָא וּכְעַן אָן הִיא חֲמַת דִמְעִיקָא: 51:13 And that thou shouldest forget the worship of the Lord thy maker, who hath suspended the heavens and founded the earth; and shouldest fear continually all the day because of the fury of the oppressor, as if he were ready to destroy; and where is now the fury of the oppressor? יד מוֹחִי פּוּרְעֲנוּתָא לְאִתְגְלָאָה וְלָא יְמוּתוּן צַדִיקַיָא לְחַבֵּל וְלָא יַחְסְרוּן מְזוֹנֵיהוֹן: 51:14 Vengeance hasteneth to be revealed, and the righteous shall not die in the pit, nor be in want of their food. טו וַאֲנָא יְיָ אֱלָהָךְ דִנְזֵיף בְּיַמָא וְהָמָן גַלוֹהִי יְיָ צְבָאוֹת שְׁמֵהּ: 51:15 For I am the Lord thy God, who rebuketh the sea, though its waves roar; the Lord of hosts is His name. (TgJ) The Aramaic Targum Jonathan on Isaiah 51:13-15 provides a slightly different interpretation compared to the Hebrew text, mainly due to the nuances in the Aramaic language and the Targum’s goal to provide a more accessible interpretation for its readers. (see Nehemiah 8:8) In verse 13, the Aramaic word פּוּלְחָנָא refers to “work” or “service,” which is slightly different from the Hebrew word עבודה (avodah), which means “labor” or “service.” This difference in translation could imply a more positive connotation in the Aramaic version, focusing on the work done in service to God rather than on the laborious aspect of it. The Aramaic translation emphasizes the continuous fear of the oppressor (חֲמַת מְעִיקָא) and the preparation for destruction (מְתַקְנִין לְחַבָּלָא). The Hebrew text also mentions the fear of the oppressor but focuses more on forgetting the Lord, the Maker who stretched out the heavens and laid the foundations of the earth. These differences highlight the Aramaic emphasis on the immediate threat and the Hebrew focus on the creation and power of God.
In verse 14, the phrase לְאִתְגְלָאָה refers to “to reveal” or “to disclose,” which is a more explicit description of the process than the Hebrew word לְהִפָּתֵחַ , which means “to be freed” or “to rescue.” The Aramaic version emphasizes the act of revealing or disclosing God’s plan, while the Hebrew version focuses on the act of freeing or rescuing. The Aramaic text also speaks of the revelation of punishment (פּוּרְעֲנוּתָא לְאִתְגְלָאָה) and assures that the righteous will not die or lack food. The Hebrew text similarly assures that the captive exile will be freed and not die in the pit, nor lack bread. Both texts emphasize divine protection and provision, but the Aramaic adds a layer of revealed punishment. In verse 15, the Aramaic word גַלוֹהִי (galohi) means “to reveal” or “to uncover,” which is similar to the Hebrew word גלה (galeh). However, the Aramaic version adds the suffix -י (i), which is a possessive pronoun, making it “my revelation”or “my uncovering.” This slight difference in translation could emphasize the personal nature of God’s revelation to the people. Both texts affirm the Lord as the one who controls the sea and its waves.The Aramaic emphasizes the rebuke of the sea, while the Hebrew focuses on calming it. This difference can affect the interpretation of God’s power over nature and His ability to protect His people.
In the NT text there are some similarities in themes and concepts. For instance, the idea of God’s revelation and salvation is found in John 1:9-14, where it states that Yeshua, the Word of God, came to reveal the God of Israel to the world and provide salvation. Additionally, the concept of God’s protection and provision for the righteous is echoed in various NT passages, such as Matthew 6:25-34, where Yeshua teaches not to worry about material needs, as God will provide for His children. In Matthew 8:26-27, Yeshua rebukes the winds and the sea, and there is a great calm. This parallels Isaiah 51:15, where God is described as controlling the sea and its waves. Revelation 21:1 describes the new heaven and new earth, where the sea is no more, can be seen as a fulfillment of God’s promise to control and ultimately transform creation, as mentioned in Isaiah 51:13-15. Hebrews 1:10-12 speaks of the heavens and the earth being the work of God’s hands, similar to Isaiah 51:13, which emphasizes God as the Creator who stretched out the heavens and laid the foundations of the earth. These parallels highlight the continuity of God’s power and promises from the Hebrew Bible to the NT text, providing comfort and assurance to believers. The Aramaic Targum Jonathan on Isaiah 51:13-15 provides a slightly different interpretation compared to the Hebrew text, the overall message of God’s protection, revelation, and provision for His people remains consistent. These themes which are also found in the NT, reinforces the continuity of God’s message throughout the Bible.
The Rabbis of the Talmud draw out the concepts of the world remaining because of three things, the Torah, worship, and labors of love. The Talmud interprets these verses from Isaiah in the following way:
Jerusalem Talmud Megillah 3:6:3 תַּמָּן תַּנִּינָן. שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיֵרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר. עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד. עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים׃ וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד. וָֽאָשִׂ֤ים דְּבָרַיי בְּפִ֔יךָ. זְה תַלְמוּד תּוֹרָה. וּבְצֵ֥ל יָדִ֖י כִּיסִּיתִיךָ. זוֹ גְמִילּוּת חֲסָדִים. לְלַמְּדָךְ שֶׁכָּל־מִי שֶׁהוּא עוֹסֵק בַּתּוֹרָה וּבִגְמִילּוּת חֲסָדִים זוֹכֶה לֵישֵׁב בְּצִילּוֹ שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא. הָדָא הִיא דִכְתִיב מַה־יָּקָ֥ר חַסְדְּךָ֗ אֱ֫לֹהִ֥ים וּבְנֵ֥י אָדָ֑ם בְּצֵ֥ל כְּ֝נָפֶ֗יךָ יֶחֱסָיֽוּן׃ לִנְטוֹעַ שָׁמַ֨יִם֙ וְלִיסוֹד אָ֔רֶץ. אֵילּוּ הַקָּרְבָּנוֹת. וְלֵאמֹ֥ר לְצִיּ֖וֹן עַמִּי־אָֽתָּה׃. אָמַר רִבִּי חִינְנָא בַּר פָּפָּא. חִיזַּרְנוּ עַל כָּל־הַמִּקְרָא וְלָא מָצָאנוּ שֶׁנִּקְרְאוּ יִשְׂרָאֵל צִיּוֹן אֶלָּא זֶה. וְלֵאמֹ֥ר לְצִיּ֖וֹן עַמִּי־אָֽתָּה׃ תַּמָּן תַּנִּינָן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד. עַל הַדִּין וְעַל הָאֱמֶת וְעַל הַשָּׁלוֹם. וּשְׁלָשְׁתָּן דָּבָר אֶחָד הֵן. נַעֲשֶׂה הַדִּין נַעֲשֶׂה אֱמֶת. נַעֲשֶׂה אֱמֶת נַעֲשֶׂה הַשָּׁלוֹם. אָמַר רִבִּי מָנָא. וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד. אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם׃ There, we stated: “Simeon the Just was of the remainders of the Great Assembly. He used to say, the world continues to exist by three things, by the Torah, by worship, and by labors of love” All three are in one verse: I shall put My word in your mouth, that is Torah. By the shadow of My hands I shall cover you, these are labors of love; to teach you that he who is occupied with Torah and labors of love merits to dwell in the shadow of the Holy One, praise to Him. That is what is written, how precious is Your grace, o God, and humans take shelter in Your wings’ shadow. To plant the Heavens and give foundation to the earth, these are the sacrifices, and to say to Zion, you are My people. Rebbi Ḥinena bar Pappa said, we went over all of Scripture and only found this one that Israel was called Zion, and to say to Zion, you are My people. There, we stated: “Rabban Simeon ben Gamliel says, the world is existing on three things, on justice, on truth, and on peace. All three are one: If justice is done, truth is accomplished. If truth is accomplished, peace is established. Rebbi Mana said, and all are in one verse, judge truth and law of peace in your gates.
We note again the emphasis in Isaiah 51:13-15, that of God’s comfort and reassurance. These verses describe God’s role as a comforter and protector, reminding His people not to fear mortal men but to trust in His eternal power and faithfulness. The passages highlight God’s creation of the heavens and the earth, reinforcing His sovereignty and ability to protect and deliver His people. And these passages reassure that He will remove the cup of His wrath from them and give it to their oppressors, symbolizing the end of their suffering and the beginning of their restoration. The Rabbis in the Talmud, based on these verses, emphasize the importance of Torah study, worship, and acts of kindness. These are seen as the foundations upon which the world stands. The phrase “By the shadow of My hands I shall cover you” is interpreted as God’s protection for those who engage in Torah and acts of kindness. The Talmud links the planting of the heavens and the foundation of the earth to the sacrificial system, and the declaration to Zion, “you are My people,” to Israel’s unique identity and relationship with God. These things together encourage us to trust in God’s eternal power and faithfulness, even in the face of adversity. The Talmudic interpretation underscores the importance of engaging in Torah study, worship, and acts of kindness as ways to draw closer to God and to be pleasing in His eyes. These things also help us to understand our identity as God’s people and our purpose in His plan can provide comfort and motivation to live righteously and compassionately towards others. Note that understanding our identity in the Messiah Yeshua profoundly shapes our purpose in life and motivates us to live righteously and compassionately.
Our Identity in the Messiah
The Children of God:
John 1:12: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.”
Romans 8:16-17: “The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.”
New Creation:
2 Corinthians 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.”
Ambassadors for Messiah:
2 Corinthians 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.”
Understanding our identity, who we are in the Messiah, we realize that we are children of God, and this gives us a sense of belonging and purpose. It assures us of our inheritance and our place in God’s family. Being a new creation in the Messiah means that our past sins and failures no longer define us. We have a fresh start and a new identity in Him. And as ambassadors, we represent the Messiah to the world. This gives us a mission to share His love and message with others. We note again how this give us a purpose in live to glorify God. 1 Corinthians 10:31 “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” Our primary purpose is to glorify God in everything we do. This means living in a way that reflects His character and brings honor to His name. Matthew 22:37-39 “Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself.” Loving God and loving others is the greatest commandment. This shapes our interactions and relationships, motivating us to act with compassion and kindness. Matthew 28:19-20 states, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.” This is known as the Great Commission which again gives us a clear purpose to share the gospel and make disciples, spreading the message of salvation through Yeshua.
What Motivates us to Live Righteously and Compassionately?
Empowered by the Holy Spirit:
Galatians 5:22-23: “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law.”
Following Yeshua’s Example:
1 Peter 2:21: “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps.”
Hope of Eternal Life:
Titus 3:7-8: “That being justified by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.”
These passages reveal to us how the Holy Spirit of God empowers us to live out these virtues, enabling us to reflect Christ’s character in our daily lives. Yeshua’s life and teachings provide a perfect example of how to live righteously and compassionately. By following His example, we can strive to live in a way that honors God and serves others. The hope of eternal life motivates us to live in a way that is pleasing to God, knowing that our actions have eternal significance. All of these things have a part in the understanding of our identity in Messiah Yeshua, and how this gives us a clear purpose and motivates us to live in a way that reflects His love and righteousness. It shapes our values, actions, and relationships, guiding us to live compassionately and purposefully.
Isaiah goes on saying the following according to the TgJ in Isaiah 51:16-18, טז וְשַׁוֵיתִי פִּתְגָמֵי נְבוּאָתִי בְּפוּמָךְ וּבִטְלַל גְבוּרְתִּי אַגְנֵית עֲלָךְ לְקַיָמָא עַמָא דַאֲמִיר עֲלֵיהוֹן דְיִסְגוּן כְּכוֹכְבֵי שְׁמַיָא וּלְשַׁכְלָלָא כְנִשְׁתָּא דַאֲמִיר עֲלֵיהוֹן דְיִסְגוּן כְּעַפְרָא דְאַרְעָא וּלְמֵימַר לִדְדָיְרִין בְּצִיוֹן עַמִי אַתּוּן: 51:16 I have put the words of my prophecy in thy mouth, and with the shadow of my power have I protected thee, to raise up the nation, concerning which it hath been promised that they shall be as many as the stars of heaven, and to establish the congregation it has been promised concerning them, that they shall multiply like the dust of the earth, and to say to the inhabitants of Zion, Ye are my people. יז אִתְרַבָּא אִתְרַבָּא קוּמִי יְרוּשְׁלֵם דְקַבֵּילְתְּ מִן קֳדָם יְיָ יַת כָּסָא דְחֵימְתֵהּ יַת פַּיְלֵי כָּסָא דִלְוָטָא שְׁתֵית אַעְרֵית: 51:17 Magnify thyself, magnify thyself; arise, O Jerusalem! who hast received from the Lord the cup of His wrath; the vial of the cup of cursing thou hast drunk, and thou hast removed it. יח לֵית דִמְנַחֵם לָהּ מִכָּל בְּנִין דִילֵידַת וְלֵית דְמַתְקִיף בִּידָהּ מִכָּל בְּנִין דְרַבִּיאַת:51:18 There is none to comfort thee, of all the sons which she hath brought forth; neither is there one to lay hold on her hand, of all the sons she hath nourished. (TgJ) The Aramaic Targum Jonathan on Isaiah 51:16-18 provides a similar interpretation to the Hebrew text, with some slight differences in emphasis and wording. In verse 16, the Aramaic word פִּתְגָמֵי means “my word” or “my message,” which is a more direct translation of the Hebrew word דברי. The Aramaic version emphasizes the personal nature of the message, as it is “my word” that will be put in their mouths and “my strength” that will be their support. The Aramaic translation emphasizes the prophetic words (פִּתְגָמֵי נְבוּאָתִי) and the shadow of God’s power (בִּטְלַל גְבוּרְתִּי) covering the people. The Hebrew text similarly speaks of God’s words in the mouth and the shadow of His hand, but the Aramaic adds a layer of divine strength and the establishment of the people as numerous as the stars and the dust of the earth. This difference highlights the Aramaic focus on God’s protective power and the multiplication of His people. In verse 17, the phrase אִתְרַבָּא אִתְרַבָּא is a repetition of the word “grow” or “increase,” which is similar to the Hebrew word הִתְעוֹרְרִי הִתְעוֹרְרִי (arouse yourself arouse yourself). The repetition in the Aramaic version emphasizes the urgency and importance of the message, urging the people to rise up (קוּמִי) and act upon it. The Aramaic text calls Jerusalem to awaken and rise, having received the cup of God’s wrath (כָּסָא דְחֵימְתֵהּ) and the dregs of the cup of trembling (פַּיְלֵי כָּסָא דִלְוָטָא). The Hebrew text similarly calls for awakening and rising, mentioning the cup of God’s wrath and the bowl of staggering. Both texts emphasize the end of Jerusalem’s suffering and the beginning of restoration, but the Aramaic adds a sense of urgency and divine intervention. In verse 18, the Aramaic phrase לֵית דִמְנַחֵם לָהּ מִכָּל בְּנִין דִילֵידַת (there is none to comfort her from all the sons she bore) is similar to the Hebrew phrase אין לה מנחם מבניה שהולידה (ve’en lah menachem mibneiha sheholidah). The Aramaic version emphasizes the lack of comfort for the people, highlighting their suffering and need for God’s intervention. The Aramaic text emphasizes that there is no one to comfort Jerusalem from all the sons she has borne (לֵית דִמְנַחֵם לָהּ מִכָּל בְּנִין דִילֵידַת) and no one to take her by the hand from all the sons she has raised (לֵית דְמַתְקִיף בִּידָהּ מִכָּל בְּנִין דְרַבִּיאַת). The Hebrew text similarly states that there is no one to guide her from all the sons she has borne and no one to take her by the hand from all the sons she has brought up. Both texts highlight the desolation and abandonment of Jerusalem, but the Aramaic adds a sense of personal loss and lack of support.
The NT parallels, there are some similarities in themes and concepts. For example, the idea of God’s word being put in the mouths of His people is found in Matthew 10:19-20, where Yeshua tells His disciples not to worry about what to say when they are brought before authorities, as the Spirit will give them the words to speak. Additionally, the theme of God’s comfort and support during times of suffering is echoed in various NT passages, such as 2 Corinthians 1:3-4, where Paul speaks of God, the Father of mercies and God of all comfort, who comforts us in all our affliction. In regards to the TgJ translation, the Aramaic Text on Isaiah 51:16-18 provides a similar interpretation to the Hebrew text, the emphasis on the personal nature of God’s message and the urgency for the people to rise up and act upon it is more pronounced in the Aramaic version. These themes are also found in the NT reinforcing the continuity of God’s message across both the Tanakh and the NT. In addition to this, the rabbinic commentaries speak of how God’s word protects according to Stainsaltz on Isaiah 51:16.
Steinsaltz on Isaiah 51:16 וָאָשִׂים דְּבָרַי הבוראים, המחיים והמנחמים בְּפִיךָ – בפי העם. בכך שמתי אותך תחת חסותי, וּבְצֵל יָדִי כִּסִּיתִיךָ. אני הוא ה’ אשר אמרתי לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן: עַמִּי אָתָּה. אלה הם הדברים הגדולים והיציבים שברא אלוקים בעולמו: שמים, ארץ ועם ישראל. I placed My words, which create, invigorate, and console, in your mouth, the mouth of the people. In this manner I have placed you under my protection, and with the shadow of My hand I have covered you. I am God, who said to plant the heavens, and to lay the foundation of the earth, and to say to Zion: You are My people. These are the greatest and most stable of God’s creations: heaven, earth, and the nation of Israel. A similar idea is also reflected in the Mishna, which teaches that God acquired five entities in His world: the Torah, heaven and earth, Abraham, the people of Israel, and the Temple. Alternatively, the verse means: I have placed My words in your mouth and protected you in order to create heavens and earth anew through you, My people, Zion.
According to Rabbi Adin Steinsaltz’s commentary on Isaiah 51:16, the major emphasis is on the power and significance of God’s words. Steinsaltz highlights that God’s words are not only creative but also invigorating and transformative. By placing His words in the mouth of His people, God is providing them with His protection and covering them with the shadow of His hand. Steinsaltz relates this to our lives by emphasizing that God’s words have the power to create, sustain, and comfort, this is the importance of reading God’s word! This divine protection and empowerment are extended to all of God’s people who are seen as a central part of God’s creation, alongside heaven and earth. The commentary also draws a parallel with the Mishna, which teaches that God acquired five entities in His world: the Torah, heaven and earth, Abraham, the people of Israel, and the Temple. In terms of application, Steinsaltz suggests that the verse can also be understood as God placing His words in the mouths of His people to create a new heavens and a new earth through them. This implies that each of us is a world unto ourselves from the sense that each of us has our own life experiences and such. This speaks to a profound responsibility and potential for us as God’s people to be agents or ambassadors of the God of Israel to bring peace and healing to the world through faith and our testimony. This interpretation encourages us to recognize the power of our words and actions, as they can be instruments of creation, sustenance, and comfort, reflecting the divine attributes and purposes. If our words are misused, they can become instruments of just the opposite of this as well which can lead to destruction and death. Rashi notes the following points according to His commentary.
Rashi on Isaiah 51:17 Parts 1-4 קבעת. ת”י פילי והוא שם כוס ולי נראה קבעת אלו השמרים הקבועים בתחתית הכלי ומצית יורה עליו כמה שנאמר שמריה ימצו (תהלים עה): dregs Heb. קֻבַּעַת. Jonathan renders: פַּיְלֵי, which is the name of a cup [phiala in Latin]. But it appears to me that קֻבַּעַת, these are the dregs fixed (קְבוּעִים) to the bottom of the vessel, and the word מָצִית, “you have drained,” indicates it, as it is said (Ps. 75:9): “…shall drain (יִמְצוּ) its dregs.” התרעלה. הוא משקה המטמטם ומתיש כח האדם כאסור וקשור ומעוטף כמו הברושים הרעלו (נחום ב׳:ד׳) והשרות והרעלות שהוא לשון עיטוף ובמס’ שבת מדיות רעולו’ מין סרבל נאה להתעטף בו weakness Heb. תַּרְעֵלָה. That is a drink that clogs and weakens the strength of a person, like one bound, tied, and enwrapped. Comp. (Nahum 2:4) “And the cypress trees were enwrapped (הָרְעָלוּ).” Also (supra 3: 19), “And the bracelets and the veils (רְעָלוֹת),” which is an expression of enwrapping, and in Tractate Shabbath (6:6): “Median women (sic) may go out veiled (רְעוּלוֹת),” a kind of beautiful veil in which to enwrap oneself. תרעלה אינטומישמנ”ט בלע”ז: תַּרְעֵלָה is entoumissant in O.F., (stiffening, weakening, paralyzing). מצית. אגושטי”ר בלע”ז: you have drained Heb. מָצִית, egoutter in French, [to drain, exhaust].
Rashi’s commentary on Isaiah 51:17 emphasizes the imagery of the dregs and the weakening of strong drink. Regarding the Dregs (קֻבַּעַת), Rashi explains that this term refers to drinking to the bottom of a vessel. He connects this to the idea of draining the dregs, as mentioned in Tehillim / Psalm 75:8 which states “For a cup is in the hand of the LORD, and the wine foams; It is well mixed, and He pours out of this; Surely all the wicked of the earth must drain and drink down its dregs.” (NASB) The Weakening Drink (תַּרְעֵלָה) describes a drink that clogs and weakens a person’s strength, likening it to being bound and enwrapped. He references Nahum 2:4 and Isaiah 3:19 to illustrate this concept from Median women who wrap themselves in a beautiful veil. Rashi applies this scripture to our lives by highlighting the consequences of sin and disobedience. The imagery of drinking the dregs and the weakening drink symbolizes the suffering and punishment that come as a result of turning away from God’s ways. This serves as a warning and a call to repentance, urging people to return to God and avoid the spiritual and physical consequences of their actions. Essentially, Rashi is encouraging us to reflect on our actions and their impact on our spiritual well-being.
These things remind us of the importance of staying true to God’s word in our lives, and to avoid the negative consequences symbolized by the dregs and the weakening drink. Note that the dregs are the undesirable remnants, the unrighteous are seen as those who have not adhered to God’s commandments and are therefore separated from the purity and holiness of the righteous. Note that Paul uses this analogy in Ephesians 5:18 “And do not get drunk with wine, for that is debauchery, but be filled with the Spirit.” This verse contrasts drunkenness with being filled with the Spirit, encouraging believers to seek spiritual fulfillment rather than physical intoxication. Solomon wrote according to Mishley / Proverbs 20:1 “Wine is a mocker, strong drink is raging, and whoever is led astray by it is not wise.” This proverb warns against the deceptive and destructive nature of alcohol, urging wisdom and self-control. Isaiah also said according to Isaiah 5:11 “Woe to those who rise early in the morning, that they may run after strong drink, who tarry late into the evening as wine inflames them!” This verse highlights the dangers of pursuing alcohol and the negative impact it can have on one’s life. Paul again uses this idea of drunkenness saying in Romans 13:13: “Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy.” This verse calls for righteous living and warns against behaviors associated with drunkenness and immorality. These scriptures collectively emphasize the importance of living a life of righteousness and self-control. They warn against the physical and spiritual consequences of drunkenness and encourage believers to seek fulfillment in God rather than in worldly pleasures. The imagery of dregs and drunkenness serves as a powerful reminder of the need for repentance and a commitment to following God’s commandments. The reason this is so because the imagery of drinking the dregs and experiencing the effects of the weakening drink serves as a warning to avoid the path of unrighteousness. It calls individuals to reflect on their actions and turn back to God to avoid the negative consequences of sin. By understanding the symbolism of dregs and drunkenness, we are encouraged to stay true to God’s commandments and strive for righteousness. This helps us avoid the spiritual decline and separation from God that the dregs and weakening drink represent. Note how the unrighteous person is left behind due to their actions and drunkenness representing the debilitating effects of sin. This interpretation encourages us to reflect on our actions, repent, and stay true to God’s commandments to avoid the negative consequences of disobedience and unrighteousness.
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