The concepts that are being provided here in Isaiah 43:8-14 are that the nations are blind and need to be shown the power of God, which is the point of our being called to be witnesses of the power of God in our lives. The idea of being a witness for God means that we testify of the truth that is spoken of in the Scriptures, and tell others of His mercy and grace, and of His love, salvation, and glory. Note also that these things that we testify of only have weightiness if we live in a way that actually reflects God’s character and love. (see John 3:17, 1 Peter 3:15, Matthew 5:16) The purpose of being a witness is to speak to the world about the power of God in our lives and how the Lord has given His presence in our midst, a Torah based concept, by giving His Holy spirit to empower and guide us in His Word, and to assure us of His promises, covenant, and faithfulness to us. (Acts 1:8, 15:8, Romans 9:4-5, Ephesians 2:11-22) The promises of God include forgiveness of sins, eternal life, peace, joy, hope, and inheritance. These promises are fulfilled in the Servant spoken of in Isaiah 42, Yeshua the Messiah, who is the ultimate witness of God and the mediator of the new covenant. He is the one who died for our sins, rose from the dead, and ascended to heaven. He is the one who will come again to judge the world and to establish His kingdom. (Hebrews 11:4, John 5:31-47, Mark 16:15, Revelation 1:5-7) So we can see how the NT text establishes the hope that we have in the God of Israel and in His Servant that He promised to bring to deliver His people. Notice how according to Isaiah 43:14–44:5 that the Lord God promises to deliver His people both from Babylon (Isaiah 43:14–21) and from their sins (Isaiah 44:1–5), despite their past failures (Isaiah 43:22–28)
Isaiah 43:14–21 43:14 Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, And have brought down all their nobles, And the Chaldeans, whose cry is in the ships. 43:15 I am the LORD, your Holy One, The creator of Israel, your King. 43:16 Thus saith the LORD, which maketh a way in the sea, And a path in the mighty waters; 43:17 Which bringeth forth the chariot and horse, the army and the power; They shall lie down together, they shall not rise: They are extinct, they are quenched as tow. 43:18 Remember ye not the former things, Neither consider the things of old. 43:19 Behold, I will do a new thing; Now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert. 43:20 The beast of the field shall honour me, The dragons and the owls: Because I give waters in the wilderness, And rivers in the desert, To give drink to my people, my chosen. 43:21 This people have I formed for myself; They shall shew forth my praise. (KJV כֹּֽה־אָמַ֧ר יְהוָ֛ה גֹּאַלְכֶ֖ם קְד֣וֹשׁ יִשְׂרָאֵ֑ל לְמַעַנְכֶ֞ם שִׁלַּ֣חְתִּי בָבֶ֗לָה וְהוֹרַדְתִּ֤י בָֽרִיחִים֙ כֻּלָּ֔ם וְכַשְׂדִּ֖ים בָּאֳנִיּ֥וֹת רִנָּתָֽם׃ אֲנִ֥י יְהוָ֖ה קְדֽוֹשְׁכֶ֑ם בּוֹרֵ֥א יִשְׂרָאֵ֖ל מַלְכְּכֶֽם׃ כֹּ֚ה אָמַ֣ר יְהוָ֔ה הַנּוֹתֵ֥ן בַּיָּ֖ם דָּ֑רֶךְ וּבְמַ֥יִם עַזִּ֖ים נְתִיבָֽה׃ הַמּוֹצִ֥יא רֶֽכֶב־וָס֖וּס חַ֣יִל וְעִזּ֑וּז יַחְדָּ֤ו יִשְׁכְּבוּ֙ בַּל־יָק֔וּמוּ דָּעֲכ֖וּ כַּפִּשְׁתָּ֥ה כָבֽוּ׃ אַֽל־תִּזְכְּר֖וּ רִֽאשֹׁנ֑וֹת וְקַדְמֹנִיּ֖וֹת אַל־תִּתְבֹּנָֽנוּ׃ הִנְנִ֨י עֹשֶׂ֤ה חֲדָשָׁה֙ עַתָּ֣ה תִצְמָ֔ח הֲל֖וֹא תֵֽדָע֑וּהָ אַ֣ף אָשִׂ֤ים בַּמִּדְבָּר֙ דֶּ֔רֶךְ בִּֽישִׁמ֖וֹן נְהָרֽוֹת׃ תְּכַבְּדֵ֙נִי֙ חַיַּ֣ת הַשָּׂדֶ֔ה תַּנִּ֖ים וּבְנ֣וֹת יַֽעֲנָ֑ה כִּֽי־נָתַ֨תִּי בַמִּדְבָּ֜ר מַ֗יִם נְהָרוֹת֙ בִּֽישִׁימֹ֔ן לְהַשְׁק֖וֹת עַמִּ֥י בְחִירִֽי׃ עַם־זוּ֙ יָצַ֣רְתִּי לִ֔י תְּהִלָּתִ֖י יְסַפֵּֽרוּ׃)
Isaiah 43:22–28 43:22 But thou hast not called upon me, O Jacob; But thou hast been weary of me, O Israel. 43:23 Thou hast not brought me the small cattle of thy burnt offerings; Neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, Nor wearied thee with incense. 43:24 Thou hast bought me no sweet cane with money, Neither hast thou filled me with the fat of thy sacrifices: But thou hast made me to serve with thy sins, Thou hast wearied me with thine iniquities. 43:25 I, even I, am he that blotteth out thy transgressions for mine own sake, And will not remember thy sins. 43:26 Put me in remembrance: let us plead together: Declare thou, that thou mayest be justified. 43:27 Thy first father hath sinned, And thy teachers have transgressed against me. 43:28 Therefore I have profaned the princes of the sanctuary, And have given Jacob to the curse, And Israel to reproaches. (KJV וְלֹא־אֹתִ֥י קָרָ֖אתָ יַֽעֲקֹ֑ב כִּֽי־יָגַ֥עְתָּ בִּ֖י יִשְׂרָאֵֽל׃ לֹֽא־הֵבֵ֤יאתָ לִּי֙ שֵׂ֣ה עֹלֹתֶ֔יךָ וּזְבָחֶ֖יךָ לֹ֣א כִבַּדְתָּ֑נִי לֹ֤א הֶעֱבַדְתִּ֙יךָ֙ בְּמִנְחָ֔ה וְלֹ֥א הוֹגַעְתִּ֖יךָ בִּלְבוֹנָֽה׃ לֹא־קָנִ֨יתָ לִּ֤י בַכֶּ֙סֶף֙ קָנֶ֔ה וְחֵ֥לֶב זְבָחֶ֖יךָ לֹ֣א הִרְוִיתָ֑נִי אַ֗ךְ הֶעֱבַדְתַּ֙נִי֙ בְּחַטֹּאותֶ֔יךָ הוֹגַעְתַּ֖נִי בַּעֲוֺנֹתֶֽיךָ׃ אָנֹכִ֨י אָנֹכִ֥י ה֛וּא מֹחֶ֥ה פְשָׁעֶ֖יךָ לְמַעֲנִ֑י וְחַטֹּאתֶ֖יךָ לֹ֥א אֶזְכֹּֽר׃ הַזְכִּירֵ֕נִי נִשָּׁפְטָ֖ה יָ֑חַד סַפֵּ֥ר אַתָּ֖ה לְמַ֥עַן תִּצְדָּֽק׃ אָבִ֥יךָ הָרִאשׁ֖וֹן חָטָ֑א וּמְלִיצֶ֖יךָ פָּ֥שְׁעוּ בִֽי׃ וַאֲחַלֵּ֖ל שָׂ֣רֵי קֹ֑דֶשׁ וְאֶתְּנָ֤ה לַחֵ֙רֶם֙ יַעֲקֹ֔ב וְיִשְׂרָאֵ֖ל לְגִדּוּפִֽים׃)
Isaiah 44:1–5 44:1 Yet now hear, O Jacob my servant; And Israel, whom I have chosen: 44:2 Thus saith the LORD that made thee, And formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; And thou, Jesurun, whom I have chosen. 44:3 For I will pour water upon him that is thirsty, And floods upon the dry ground: I will pour my spirit upon thy seed, And my blessing upon thine offspring: 44:4 And they shall spring up as among the grass, As willows by the water courses. 44:5 One shall say, I am the LORD’s; And another shall call himself by the name of Jacob; And another shall subscribe with his hand unto the LORD, And surname himself by the name of Israel. (KJV וְעַתָּ֥ה שְׁמַ֖ע יַעֲקֹ֣ב עַבְדִּ֑י וְיִשְׂרָאֵ֖ל בָּחַ֥רְתִּי בֽוֹ׃ כֹּה־אָמַ֨ר יְהוָ֥ה עֹשֶׂ֛ךָ וְיֹצֶרְךָ֥ מִבֶּ֖טֶן יַעְזְרֶ֑ךָּ אַל־תִּירָא֙ עַבְדִּ֣י יַֽעֲקֹ֔ב וִישֻׁר֖וּן בָּחַ֥רְתִּי בֽוֹ׃ כִּ֤י אֶצָּק־מַ֙יִם֙ עַל־צָמֵ֔א וְנֹזְלִ֖ים עַל־יַבָּשָׁ֑ה אֶצֹּ֤ק רוּחִי֙ עַל־זַרְעֶ֔ךָ וּבִרְכָתִ֖י עַל־צֶאֱצָאֶֽיךָ׃ וְצָמְח֖וּ בְּבֵ֣ין חָצִ֑יר כַּעֲרָבִ֖ים עַל־יִבְלֵי־מָֽיִם׃ זֶ֤ה יֹאמַר֙ לַֽיהוָ֣ה אָ֔נִי וְזֶ֖ה יִקְרָ֣א בְשֵֽׁם־יַעֲקֹ֑ב וְזֶ֗ה יִכְתֹּ֤ב יָדוֹ֙ לַֽיהוָ֔ה וּבְשֵׁ֥ם יִשְׂרָאֵ֖ל יְכַנֶּֽה׃)
Notice here how this is a complex topic of being exiled, forgiven, and delivered according to Isaiah 43:14–44:5 that requires careful reading and interpretation of the biblical text. According to Isaiah 43:14–15, the Lord God declares that He is the Lord, King, and the one who will redeem His people from Babylon and their oppressor. He reminds the people of His power and sovereignty over the nations. In Isaiah 43:16–21, the Lord God announces that He will do a new thing, making a new way in the wilderness with rivers in the desert for His people to return to their land. He recalls His mighty acts of salvation in the past, such as the exodus from Egypt, and invites the people to forget the former things and see His new work of mercy and grace. In Isaiah 43:22–28, the Lord God accuses His people of failing to honor Him with their worship and service according to the Torah. He exposes their sins and rebellion, and says that He has blotted out their transgressions for His own sake, not because of their merits. We note the NT concepts here and of Paul who writes extensively on this topic of merits and forgiveness of sins (see Romans 2-8). The Lord God challenges the people through the prophet Isaiah to present their case before Him and prove their innocence, and also declares that He is the one who can justify them. According to Isaiah 44:1–5, the Lord God reaffirms His love and how He has specifically chosen His people, calling them by name and saying that they belong to Him. He promises to pour out His Spirit and His blessing on them and their offspring, and to make them fruitful and faithful. He says that they will acknowledge Him as their God and rejoice in Him. We notice how it is the Lord God Almighty who is causing His people to be fruitful and faithful. This is an important concept, since it brings to the forefront the reality that anyone who has set their hand to attempt to walk in holiness and righteousness according to the Scriptures, quickly realizes how difficult this task is, and how we need God’s help, and especially His mercy because of our deficiencies in remaining faithful. This is the witness of the power of God, of His great love, mercy, and grace towards His people. The most significant aspect of these things is that despite their spiritual blindness, the Lord God has mercy and forgives. This is what we receive in the Servant Messiah of God who died for our sins to pay the price for our disobedience. These things that are emphasized here in Isaiah provide us with the key to understanding the structure of the materials presented in the NT text. We can be assured that what we read in the NT text is 100% inspired from the God of Israel. The reason this is important is because there are many people who doubt the authenticity and inspiration of the NT text and so because of this they doubt that Yeshua is the promised Messiah of God. These things again also speak of the spiritual blindness that is detailed in Isaiah 42:18-25 and 43:22-28. The record that we have in the NT text is the evidence that God not only predicted salvation but also fulfilled that salvation in a very particular way, in the Servant Messiah that He had promised of here in Isaiah 42-43. This theme of witnesses is the very thing that we see here in the biblical text, where the text itself is also a witness to these things of God, to His love, promises, mercy, and grace. The greatness of the God of Israel is His promise to deliver us regardless of our failures, that He will help us to overcome sin, to be faithful, and to walk in His holy and righteous ways as witnesses to these things! The larger emphasis of the entire biblical text is the call for us to believe in and embrace the promises of God, to embrace the Messiah who is promised to save us, and to embrace the presence of God in our lives. The God of Israel will deliver, He is the all powerful God, the Creator, who is gracious to His people, and demonstrates throughout history His love and mercy, and He continues to demonstrate this today in His Son the Servant Messiah Yeshua! This continued work is the evidence of the witness of the power of God, and in this we should not doubt but trust that all things are under His control!
Masoretic Text (MSS) on Isaiah 43:8-14
Isaiah opens saying the following according to Isaiah 43:8-9.
Isaiah 43:8 states, “Bring forth the blind people that have eyes, and the deaf that have ears. (הוֹצִיא עַם-עִוֵּר וְעֵינַיִם יֵשׁ וְחֵרְשִׁים וְאָזְנַיִם לָמוֹ)” Isaiah 43:9 “Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. (כָּל-הַגּוֹיִם נִקְבְּצוּ יַחְדָּו וְיֵאָסְפוּ לְאֻמִּים מִי בָהֶם יַגִּיד זֹאת וְרִאשֹׁנוֹת יַשְׁמִיעֻנוּ יִתְּנוּ עֵדֵיהֶם וְיִצְדָּקוּ וְיִשְׁמְעוּ וְיֹאמְרוּ אֱמֶת)”
Cross Reference for Isaiah 43:8-9: Job 10:1–22; Is 6:9–10; 29:18; 34:1; 41:1, 21–23, 26; 42:19–20; 43:26; 44:6–12; 45:20; 48:3, 14; Eze 12:2; Ho 13:6–12; Mt 13:14; Lk 14:18–24; Eph 2:1–22; Re 1:7–11
It is interesting here how Isaiah speaks of bringing forth the blind who have eyes and the deaf who have ears. This could be a reference to the idols of the nations, or to the people who serve those idols. Notice how the nations (Isaiah 43:9) are paralleled to those who are brought forth in Isaiah 43:8. Isaiah also calls for them to bring forth their witnesses to prove these things they claim are true. What these verses are speaking to are to the larger section where God challenges the idols of the nations to prove their divinity by predicting the future and fulfilling their words. The Lord God of Israel contrasts Himself with the idols by declaring His unique ability to foretell and bring to pass His purposes, especially regarding the restoration of Israel from exile. God calls His people as His witness to testify to His sovereignty and faithfulness. This is significant since these things demonstrate for us the kind of people we are to be, we are to live as witnesses to God and His Messiah! These verses are not directly quoted or alluded to in the NT, but they share some themes and language with other passages that are. For example, the idea of God bringing out the blind and the deaf to witness his deeds is similar to John 9:39.
John 9:39 9:39 And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. (KJV Καὶ εἶπεν ὁ Ἰησοῦς· εἰς κρίμα ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσιν καὶ οἱ βλέποντες τυφλοὶ γένωνται.)
Here Yeshua says that he came to give sight to the blind and to make those who see blind. Notice how he is enabling those who are unable to see meaning that he is revealing truth, and to those who claim to see they will be made to not understand because they do not really know the truth. The concept of God gathering the nations and challenging the idols (Isaiah 43:9) is paralleled in Revelation 16:14.
Revelation 16:14 16:14 For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. (KJV εἰσὶν γὰρ πνεύματα δαιμονίων ποιοῦντα σημεῖα, ἃ ἐκπορεύεται ἐπὶ τοὺς βασιλεῖς τῆς οἰκουμένης ὅλης συναγαγεῖν αὐτοὺς εἰς τὸν πόλεμον τῆς ἡμέρας τῆς μεγάλης τοῦ θεοῦ τοῦ παντοκράτορος.)
What we note about these verses is how in Revelation evil spirits are gathering the kings of the earth for battle against God. We know according to the Scriptures that God is mightier than the nations and superior to the idols. (Isaiah 41:21-29, 44:6-20) The interesting features of the Hebrew text itself is found in the use of the word עִוֵּר (ivver), which means “blind” in verse 8. This word is used elsewhere in the Tanakh, such as in Isaiah 42:18-19 to describe Israel’s spiritual blindness and deafness to God’s message. However, in Isaiah 43:8, it seems to refer to the spiritual blindness and deafness of the idolaters, who are unable to see or hear the truth of God. Note how the Lord God Almighty uses the same word to expose the different kinds of blindness and deafness that affect both His people and His enemies. Another interesting feature of the Hebrew text is the use of the word רִאשֹׁנוֹת (rishonot), which means “former things” in verse 9. This word is also used in Isaiah 41:22 and Isaiah 42:9 to refer to the things that God has predicted and fulfilled in the past, such as the deliverance of Israel from Egypt and the rise of king Cyrus. However, in Isaiah 43:9, this word appears to refer to the things that the idols have claimed to predict and fulfill, but have failed to do so. This contrast demonstrates how the God of Israel can use the same word to describe His exclusive power and knowledge of the future, and to expose the futility and falsehood of the idols. We note elsewhere in Scripture where these verses are echoed according to Devarim / Deuteronomy 29:4 and Jeremiah 5:21.
Devarim / Deuteronomy 29:4 29:4 Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. (KJV וָאוֹלֵ֥ךְ אֶתְכֶ֛ם אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לֹֽא־בָל֤וּ שַׂלְמֹֽתֵיכֶם֙ מֵעֲלֵיכֶ֔ם וְנַֽעַלְךָ֥ לֹֽא־בָלְתָ֖ה מֵעַ֥ל רַגְלֶֽךָ׃)
Jeremiah 5:21 5:21 Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: (KJV שִׁמְעוּ־נָ֣א זֹ֔את עַ֥ם סָכָ֖ל וְאֵ֣ין לֵ֑ב עֵינַ֤יִם לָהֶם֙ וְלֹ֣א יִרְא֔וּ אָזְנַ֥יִם לָהֶ֖ם וְלֹ֥א יִשְׁמָֽעוּ׃)
Here these verses also illustrate the idea of blindness and inability to see or hear as a spiritual malady that is given from God, to either see or not be able to see. Notice how the way that God works is related to rebellion, kavanah, and Teshuvah. Also note that even though the people are unable to recognize these spiritual truths, in the physical world they are able to bear testimony of what happened, here with Israel being exiled to another country (Babylon). This demonstrates how God foretold what He was going to do through Isaiah, and whether the people believed it or not, historically speaking the people can testify to what actually happened to them, that they were exiled to a foreign country, just as Isaiah had prophesied. This provides irrefutable proof of the power of God to do what He said He would do! What we note here about Isaiah, the significance of these things is that God’s ability to predict the future, meaning that Israel went into exile just as the prophet Isaiah said would happen, this implies that the book of Isaiah had indeed originated from Isaiah. This adds evidence to the text that it is authentic. Note also that if one actually believes that these verses in Isaiah have been redacted later on to suggest that Isaiah predicted this, but he really didn’t, that would mean that the editors of the text sought to perpetuate a great lie and then through that lie they believed the God of Israel is no different from the idol gods of the nations. The point is that these editors would have been faithless in the God of Israel, and the strange thing is faithless people historically are not given to perpetuate the truth about God and His Messiah. So, there is a serious logical fallacy here in regards to the belief that scholars propose that there were redactors who edited the Isaiah text later on in history. The point is that God can be trusted, and He is all powerful to do (bring to pass) in history what He says He will do!
Isaiah continues saying the following according to Isaiah 43:10-11.
Isaiah 43:10 states, “Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. (אַתֶּם עֵדַי נְאֻם-יְהֹוָה וְעַבְדִּי אֲשֶׁר בָּחָרְתִּי לְמַעַן תֵּדְעוּ וְתַאֲמִינוּ לִי וְתָבִינוּ כִּי-אֲנִי הוּא לְפָנַי לֹא-נוֹצַר אֵל וְאַחֲרַי לֹא יִהְיֶה)” Isaiah 43:11 “I, even I, am the LORD; and beside me there is no saviour. (אָנֹכִי אָנֹכִי יְהֹוָה וְאֵין מִבַּלְעָדַי מוֹשִׁיעַ)”
Cross Reference for Isaiah 43:10-11: Ex 6:2, 7; Dt 4:35; 32:39; Jos 24:22; Job 10:1–22; Ps 3:8; 18:31; 86:10; Is 19:21; 20:3; 25:9; 41:4, 8–9; 42:1, 8; 43:3, 10–12; 44:6–12; 45:5–6, 14, 21; 55:4; 64:4; Je 14:22; Ho 13:4, 6–12; Lk 14:18–24; Ac 1:8; Eph 2:1–22; Re 1:7–11
Here these verses from Isaiah 43:10-11 are used in the NT text and in the Tanakh. These verses are used to affirm the uniqueness and exclusivity of HaShem as the only true God and Savior. In the NT text, these verses are applied to Yeshua, who is identified as the Word of God in the flesh and the Savior of the world. For examples of this see John 1:1-14 and John 8:24. Notice in John 8:24 the following:
John 8:24 8:24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. (KJV)
Here Yeshua says “Unless you believe that I am he, you will die in your sins” and uses the phrase ἐγώ εἰμι (I am to be/exist) and אֲנִי הוּא (I am he) in the Hebrew translation. This is used in Isaiah 43:10.
We can understand why the people responded the way that they did in regard to Yeshua’s claims about himself as the savior of the world, making himself equal with God. (John 5:18-20) This is something that Paul even brings up according to Philippians 2:6. In addition to these things, we read in Acts 4:12 that Peter declares saying, “Salvation is found in no one else, for there is no other name under heaven given to man by which we must be saved.” This statement reflects the claim of HaShem according to Isaiah 43:11 that there is no other Savior besides Him. What these things are illustrating for us today is how the emphasis is being placed upon the Servant Messiah of God coming in the power of God to save. These things again emphasize how the Isaiah text is not referring to a group of people when making reference to the Servant of God.
We also note that the Hebrew text of Isaiah 43:10-11 uses some emphatic expressions and rhetorical devices to highlight the sovereignty and supremacy of the Lord God Almighty. For instance, the repetition of the pronoun אָנֹכִי (anochi), meaning “I,” in verse 11 stresses the personal and exclusive nature of HaShem’s identity and action. He alone is the Lord and the Savior, and there is no one else like him. Another example is the use of the negative particle לֹא (lo), meaning “not,” in both verses to negate the existence of any other god or savior besides God our Father in heaven. This is a strong way of denying any possibility of polytheism or syncretism. A third example is the use of the verb נוֹצַר (notsar), meaning “formed” or “created,” in verse 10 to imply that the idols of the nations are simply the manufactured products of human hands that are made from the imagination of men, while the Lord God of Israel is the eternal and uncreated Creator of all things. The interpretation and application of the text to our lives is that we should acknowledge and worship the God of Israel as the only true God, and reject any false gods or idols that compete for our allegiance and devotion. We should also bear witness to His greatness and grace that has been given to us in His Son Yeshua, and trust in his promises and power. Also note again the phrases ἐγώ εἰμι (I am to be/exist) and אֲנִי הוּא (I am he) emphasizes that God along exists, and that none existed before Him and none will exist after Him. This again alludes back to the gods of the nations of which this section is challenging, and that the truth that is to be learned is that there is only One True God!
Isaiah goes on saying the following according to Isaiah 43:12-14.
Isaiah 43:12 states, “I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God. (אָנֹכִי הִגַּדְתִּי וְהוֹשַׁעְתִּי וְהִשְׁמַעְתִּי וְאֵין בָּכֶם זָר וְאַתֶּם עֵדַי נְאֻם-יְהֹוָה וַאֲנִי-אֵל)” Isaiah 43:13 “Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it? (גַּם-מִיּוֹם אֲנִי הוּא וְאֵין מִיָּדִי מַצִּיל אֶפְעַל וּמִי יְשִׁיבֶנָּה)” Isaiah 43:14 “Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships. (כֹּה-אָמַר יְהֹוָה גֹּאַלְכֶם קְדוֹשׁ יִשְֹרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְֹדִּים בָּאֳנִיּוֹת רִנָּתָם)”
Cross Reference for Isaiah 43:12-14: Ex 14:21–25; 15:13; Nu 23:8; 24:24; Dt 32:12, 16, 39; Jos 3:14–17; Job 9:12; 10:1–22; 19:25; Ps 19:14; 46:10; 50:7, 22; 78:35; 81:9; 90:2; Pr 23:11; Is 1:4; 5:13–17; 10:1–7; 13:14–15; 14:27; 15:5; 23:13; 37:33–38; 41:4, 14, 20; 43:1, 4, 10; 44:6–12, 24; 45:22; 46:4, 9; 47:1; 48:12, 16–17; 49:7, 26; 54:5, 8; 59:20; 63:16; Je 50:34; 51:13; La 2:19, Ho 13:6–12; Lk 14:18–24; Jn 8:58; 10:28–29; 1 Co 5:1–13; Eph 2:1–22; Re 1:7–11; 21:7–14
The context for Isaiah 43:12-14 again is that this is part of the chapter that declares God’s salvation and restoration of Israel. The Lord God reminds Israel of His power and faithfulness, and calls them to be His witnesses to the nations. He also promises to deliver them from Babylon and bring them back to their land. These verses are not directly quoted in the New Testament, but they have some connections and parallels with some NT passages. For example, Isaiah 43:12 states that God alone is the Savior and there is no other, and that Israel is his witness. This parallels the NT teaching that Yeshua is the Savior and Lord, and how we are to be his witnesses (Acts 1:8, 4:12). Isaiah 43:13 states that God is eternal and sovereign, and no one can change His plans or deliver someone out of His hands. This is similar to the NT affirmation of God’s sovereignty and providence, and the assurance that nothing can separate us from His love (see Romans 8:28-39, Ephesians 1:11). Isaiah 43:14 states that the Lord God is the Redeemer and the Holy One of Israel, who acts for the sake of his people. This parallels the NT descriptions of Yeshua as the Redeemer and the Holy One of God, who gave himself for us. (see Mark 1:24 and Galatians 3:13) We note again how the Messiah of God comes in the power of God and in the Name of the God of Israel, so when these things are paralleled in Yeshua according to the NT text, this is not promoting a polytheism, but a Jewish way of thinking according to the Torah and the Tanakh, how the Messiah of God comes to give glory to God our Father in heaven. If we carefully examine the Gospel accounts of Yeshua and his life, we can see how He always directed us to the Father in worship and praise!
The Hebrew text of Isaiah 43:12-14 has some interesting features that affect the interpretation and application of the text. Notice the word for “declared” (הִגַּ֤דְתִּי) in verse 12 implies that God’s declaration of his salvation is also a call for his people to testify of his works. The word for “foreign” (זָ֑ר) in verse 12 is also used to describe the “strange fire” that Nadav and Avihu offered to God and were punished for (Vayikra / Leviticus 10:1). This parallels and provides a connection to the Torah text which indicates that any worship of other gods besides HaShem is an abomination and a provocation to him. The word for “deliver” (מַצִּיל) in verse 13 is also used to describe God’s deliverance of Israel and implies that God’s deliverance from Babylon will be a new exodus and a demonstration of his mighty power. These are core concepts, to testify, to worship God alone, and how He will deliver us, all of which draw us back to the allusion and challenge to the gods of the nations. What Israel is a witness to is how God performed the things that He said He would do, sending them into exile, and then bringing them back from exile. The fact that Israel exists today is a testimony and evidence that the God of Israel is the only True God! What we note here is how the Lord God has always remained faithful to His people, and this is the grace of God that in his love and compassion for His people, He ultimately sent His son Yeshua to pay the price for sin. Because of these things we are inspired to remain faithful just as God Himself remains faithful to us!
Rabbinic Commentary on Isaiah 43:8-14
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 43:8-14 43:8 When I brought forth my people from Egypt, they were like the blind, although they had eyes; and like the deaf, although they had ears. 43:9 Let all the nations be gathered together, let the kingdoms be brought together: who among them can declare this, and give us the joyful tidings of old? let them bring forth their witnesses, that they may be justified; let them hear, and let them speak the truth. 43:10 Ye are my witnesses, saith the Lord, and my servant, the Messiah, in whom is my delight, in order that ye may know, and that ye may believe in me, and understand that I am He who was from the beginning; yea, ages after ages are mine, and beside me there is no god. 43:11 I, even I, am the Lord, and beside me there is no saviour. 43:12 I, I have declared unto Abraham your father what would come to pass; I, I redeemed you out of Egypt, as I swore to him between the pieces; and I, I have made you to hear the doctrine of my law from Sinai, and ye are still alive, when there was no strange god among you; yea, ye are my witnesses, saith the Lord, that I am God. 43:13 Yea, from eternity I am He; and there is none that can deliver out of my hand: I will do it, and who shall turn it back? 43:14 Thus saith the Lord, your Redeemer, the Holy One of Israel, Because of your sins I led you captive to Babylon; but I will prostrate all of them with their oars, yea, the Chaldeans in the ships of which they boast. (TgJ)
Isaiah opens according to the TgJ saying, ח דְאַפֵּיק עַמָא מִמִצְרַיִם דְאִינוּן כְּסָמִי וְעַיְנִין לְהוֹן וּכְחַרְשִׁין וְאוּדְנִין לְהוֹן: 43:8 When I brought forth my people from Egypt, they were like the blind, although they had eyes; and like the deaf, although they had ears. ט כָּל עַמְמַיָא יִתְכַּנְשׁוּן כַּחֲדָא וְיִתְקַרְבוּן מַלְכְּוָן מַן בְּהוֹן יְחַוֵי דָא וְקַדְמָיָתָא יְבַסְרוּנָנָא יִתְּנוּן סַהֲדֵיהוֹן וְיִזְכּוּן וְיִשְׁמְעוּן וְיֵימְרוּן קְשׁוֹט: 43:9 Let all the nations be gathered together, let the kingdoms be brought together: who among them can declare this, and give us the joyful tidings of old? let them bring forth their witnesses, that they may be justified; let them hear, and let them speak the truth. (TgJ)
Here we have the translations of the Scriptures from the Tanakh (תנך), the Targum from Logos (לוגוס), and the Targum from Sefaria (ספריה). A comparison of these verses demonstrates the following, in verse 8, the targum adds the word דאפיק (dafik), which means “to bring out” or “to lead forth,” before the word עמא (ama), which means “people.” This emphasizes the idea of God’s deliverance of his people from Egypt, which is a recurring theme in the targum. In the same verse, the targum uses the word כסמי (kesami), which means “like the blind,” instead of the word עורים (ivrim), which means “blind.” This implies that the people were not literally blind, but acted as if they were, because they did not recognize God’s signs and wonders in Egypt. In verse 9, the targum adds the phrase מן בהון יחוי דא (min behon yehave da), which means “who among them can declare this.” This is a rhetorical question that challenges the idols of the nations to prove their power and knowledge, in contrast to the true God who foretold the future and fulfilled his promises. In the same verse, the targum uses the word קדמייתא (kadmayata), which means “the former things’‘ or “the ancient things,” instead of the word ראשנות (rishonot), which means “the former things” or “the first things.” This suggests that the targum is referring to the events of the Exodus and the giving of the Torah, which are considered the foundational acts of God in the history of Israel. The differences between the targum and the Hebrew text affect the interpretation and the application of these verses to our lives in various ways. The targum reminds us of God’s saving grace and power in bringing us out of our bondage to sin and death, and calls us to follow him with faith and obedience, even when we do not see clearly His plan and purpose for us. The targum also challenges us to examine our hearts and see if we are truly grateful and attentive to God’s work in our lives and to His words according to the Scriptures, or if we are like the blind and the deaf who ignore or reject His revelation and guidance. We are also invited to trust in God’s sovereignty and wisdom, and to worship Him alone, as the only one who knows the end from the beginning, and who can fulfill His promises and accomplish His will. Note again how these things support the interpretation of the NT text concerning God bringing His Servant Messiah into this world! The commentary Shenei Luchot HaBerit, Torah Shebikhtav, Vayakhel, Pekudei, Torah Ohr 87 has the following to say concerning these verses.
Shenei Luchot HaBerit, Torah Shebikhtav, Vayakhel, Pekudei, Torah Ohr 87 איתא בפרק קמא דע”ז (ב, א) דרש ר’ חנינא בר פפא ואיתימא ר’ שמלאי, לעתיד לבא הקב”ה מביא ספר תורה בחיקו ואמר כל מי שעסק בה יבא ויטול שכרה. מתקבצין ובאין אומות העולם כו’ כלום יש בכם מגיד זאת, ואין זאת אלא תורה שנאמר (דברים ד, מד) וזאת התורה אשר שם משה. וקשה אריכות הלשון שאמר בלשון שלילה אין זאת כו’, הוה ליה למימר בקצרה זאת היא התורה שנאמר וגו’: We have a statement in Avodah Zarah 2 by Rabbi Chanina bar Pappa that in the future G–d personally will appear with a Torah scroll in His lap announcing that anyone who has studied and observed the Torah should come and get his reward. Thereupon the Gentiles would assemble in a disorderly fashion and claim their reward. G–d would tell them to appear in an orderly fashion, each nation separately headed by their scribes, etc. [Scriptural proof is provided for all this in the relevant passage in the Talmud. Ed.] The first nation laying claim to reward would be the Romans who would extol their contributions to civilisation, pointing out the public baths, highways, etc., they had built. They would claim to have done all this in order to enable Israel to devote itself to Torah study. G–d is described as rejecting the claim as foolish, telling them they had done all this for their own sakes. As an example, G–d cites the market-places as having served merely immoral purposes. G–d would ask them if there was none amongst them who could יגיד זאת, i.e. who had devoted himself to Torah (based on Isaiah 43,9 where the word זאת is understood to apply to Torah)? Upon hearing this the Romans would be deeply disappointed, etc.” The whole paragraph in the Talmud seems very long-winded. The Talmud could simply have said: זאת=תורה, without listing all the Romans’ so-called accomplishments, and G–d’s describing them as the very reverse.
The major conclusion of this commentary is that only those who truly study and observe the Torah will receive the reward from God in the future. The outcomes of the application of this commentary to our lives are that we should dedicate ourselves to the study and obeying of the Torah and its commandments and not to the worldly pursuits or the achievements of other nations. We should have the proper kavanah which means that we should examine our motives and intentions for our actions, and make sure they are aligned with God’s will and glory, not with our own selfish desires or interests. In addition to this, we should recognize the uniqueness and superiority of God’s word over any other wisdom or knowledge, and appreciate the gift that God has given us through Moses and the prophets. The commentary speaks about a future time when the Lord God will come personally and in His appearing He will have a Torah scroll on his lap. Notice how this parallels the NT text according to Revelation 20:11-15.
Revelation 20:11–15 20:11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 20:12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 20:13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. 20:14 And death and hell were cast into the lake of fire. This is the second death. 20:15 And whosoever was not found written in the book of life was cast into the lake of fire. (KJV Καὶ εἶδον θρόνον μέγαν λευκὸν καὶ τὸν καθήμενον ἐπʼ αὐτόν, οὗ ἀπὸ τοῦ προσώπου ἔφυγεν ἡ γῆ καὶ ὁ οὐρανὸς καὶ τόπος οὐχ εὑρέθη αὐτοῖς. καὶ εἶδον τοὺς νεκρούς, τοὺς μεγάλους καὶ τοὺς μικρούς, ἑστῶτας ἐνώπιον τοῦ θρόνου. καὶ βιβλία ἠνοίχθησαν, καὶ ἄλλο βιβλίον ἠνοίχθη, ὅ ἐστιν τῆς ζωῆς, καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις κατὰ τὰ ἔργα αὐτῶν. καὶ ἔδωκεν ἡ θάλασσα τοὺς νεκροὺς τοὺς ἐν αὐτῇ καὶ ὁ θάνατος καὶ ὁ ᾅδης ἔδωκαν τοὺς νεκροὺς τοὺς ἐν αὐτοῖς, καὶ ἐκρίθησαν ἕκαστος κατὰ τὰ ἔργα αὐτῶν. καὶ ὁ θάνατος καὶ ὁ ᾅδης ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. οὗτος ὁ θάνατος ὁ δεύτερός ἐστιν, ἡ λίμνη τοῦ πυρός. καὶ εἴ τις οὐχ εὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένος, ἐβλήθη εἰς τὴν λίμνην τοῦ πυρός.)
Revelation 20:11-15 describes the final judgment of God, where all the dead are resurrected and judged according to their deeds, and those whose names are not written in the book of life are thrown into the lake of fire. This passage parallels the commentary Shenei Luchot HaBerit in several ways, both emphasizing the importance of the Torah and its commandments as the criteria for God’s judgment. The commentary states that only those who truly study and observe the Torah will receive the reward from God in the future, while Revelation 20:11-15 implies that those who disobey the Torah will face the second death in the lake of fire. Both warn against the temptation of worldly pursuits and the achievements of other nations, which are ultimately futile and will be destroyed by God. The commentary urges the readers to dedicate themselves to the Torah and not to the vanity of the world, while Revelation 20:11-15 depicts the earth and the heavens fleeing from God’s presence and no place being found for them, which also emphasizes how when we stand before God any worldly achievements will vanish. Both affirm the uniqueness and superiority of the Torah over any other wisdom or knowledge, and the need to appreciate the gift that God has given to His people through Moses and the prophets. The commentary praises the Torah as the source of life and happiness, while Revelation 20:11-15 contrasts the book of life, which contains the names of the righteous, with the books that contain the commands of God being opened and the deeds of men being measured according to the Torah of God. The Talmud Bavli Avodah Zarah 4b also states the following concerning these things.
Talmud Bavli Avodah Zarah 4b:15 אמר רבי יהושע בן לוי כל מצות שישראל עושין בעולם הזה באות ומעידות אותם לעולם הבא שנאמר (ישעיהו מג, ט) יתנו עידיהם ויצדקו ישמעו ויאמרו אמת יתנו עידיהם ויצדקו אלו ישראל ישמעו ויאמרו אמת אלו עובדי כוכבים Rabbi Yehoshua ben Levi says: All of the mitzvot that the Jews perform in this word will come and bear witness for them in the World-to-Come, as it is stated: “Let them bring their witnesses that they may be justified, and let them hear, and say: It is truth” (Isaiah 43:9). He explains: “Let them bring their witnesses that they may be justified”; these are referring to the Jews. “And let them hear, and say: It is truth”; these are referring to the nations of the world.
What we note about the Talmudic passage is that it suggests the scriptures, or the commands of God will come and bear witness against man. For example, in Devarim / Deuteronomy 31:26, Moses says to the Levites, “Take this Book of the Law and place it beside the ark of the covenant of the LORD your God. There it will remain as a witness against you.” The Torah states this concept explicitly concerning the witness the Scriptures provide. In Romans 2:15, Paul writes that the Gentiles, who do not have the law, show that the work of the law is written on their hearts, their consciences also bearing witness, and their thoughts either accusing or defending them on the day of judgment. These verses also implies that the word of God, whether written or internalized, will testify for or against people according to their obedience or disobedience to God’s word. The major conclusions that can be drawn out of the Talmudic passage is that the mitzvot are the evidence for righteousness and faithfulness to God, and that reward will come to those who listen and obey in the Olam Haba (World-to-Come). Note the parallel to the prophetic text of Isaiah (see Isaiah 2:1-5) how the nations of the world will acknowledge and accept the truth of God and His Torah. There are also parallels to the NT text such as according to Matthew 5:16 Yeshua states, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” This verse suggests that the good works (mitzvot) of the believers are a testimony to God’s glory and a way to influence others to praise Him. In John 5:39 Yeshua states, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” This verse implies that the scriptures (Torah) bear witness to Yeshua as the Messiah and the source of eternal life. Paul writes in Romans 2:13 saying, “For not the hearers of the law are just before God, but the doers of the law shall be justified.” This verse affirms that the doers of the law (Torah) are the ones who will be justified by God, not those who merely hear it. And John writes in Revelation 12:17 stating, “And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Yeshua the Messiah.” This verse describes the faithful remnant of Israel as those who keep the commandments of God (Torah) and have the testimony of Yeshua the Messiah. The implications of these things according to the rabbinic commentaries and the parallels to the NT text are that we should strive to perform the mitzvot with sincerity and joy, knowing that they are pleasing to God and beneficial to us and others. We should trust in God’s promise of the Olam Haba (World-to-Come), where we will enjoy His presence and His reward for our faithfulness and we should share the truth of God and His Torah with the nations of the world, hoping that they will hear and believe and trust in the Messiah of God and be saved!
Isaiah goes on saying the following according to the TgJ on Isaiah 43:10-12, י אַתּוּן סַהֲדִין קֳדָמַי אֲמַר יְיָ וְעַבְדִי מְשִׁיחָא דְאִתְרְעֵתִי בֵיהּ בְּדִיל דְתִידְעוּן וּתְהֵימְנוּן קֳדָמָי וְתִסְתַּכְּלוּן אֲרֵי אֲנָא הוּא דְמִלְקַדְמִין אַף עַלְמֵי עַלְמַיָא דִילִי אִינוּן וּבַר מִנִי לֵית אֱלָהּ: 43:10 Ye are my witnesses, saith the Lord, and my servant, the Messiah, in whom is my delight, in order that ye may know, and that ye may believe in me, and understand that I am He who was from the beginning; yea, ages after ages are mine, and beside me there is no god.יא אֲנָא אֲנָא יְיָ וְלֵית בַּר מִנִי פָּרִיק: 43:11 I, even I, am the Lord, and beside me there is no saviour. יב אֲנָא חֲוֵיתִי לְאַבְרָהָם אֲבוּכוֹן מָה דַעֲתִיד לְמֵיתָא אֲנָא פְּרָקִית יַתְכוֹן מִמִצְרָיִם כְּמָא דְקַיְמִית לֵיהּ בֵּין בִּתְרַיָא וַאֲנָא אַשְׁמְעֵית יַתְכוֹן אוּלְפַן אוֹרַיְתִי מִסִינַי וְעַד אַתּוּן קַיָמִין וְלֵית בְּכוֹן נוּכְרִי וְאַתּוּן סָהֲדִין קֳדָמַי אֲמַר יְיָ וַאֲנָא אֱלָהָא: 43:12 I, I have declared unto Abraham your father what would come to pass; I, I redeemed you out of Egypt, as I swore to him between the pieces; and I, I have made you to hear the doctrine of my law from Sinai, and ye are still alive, when there was no strange god among you; yea, ye are my witnesses, saith the Lord, that I am God. (TgJ)
The Targum translation of Isaiah 43:10-12 is an Aramaic paraphrase of the Hebrew text, which sometimes adds or changes some details to clarify the meaning or to make it more relevant to the audience. A comparison of the text to the Hebrew bible reveals in verse 10, the Targum adds the phrase ועבדי משיחא דאתרעיתי ביה (ve-avdi meshicha de-itre’eti veh), which means “and my servant, the Messiah, in whom is my delight.” Note again how the Targum identifies the servant of the Lord as the Messiah, who is the object of God’s pleasure and the one who reveals God’s will and salvation to the nations. Again, this is a significant NT parallel providing support for the NT interpretation on these things. Note also the Hebrew text does not mention the Messiah explicitly, but some Jewish and Christian interpreters have understood the servant as a messianic figure, and it is likely the Targum has played a large part in understanding the object of this verse as the Messiah of God. In the same verse, the Targum uses the word דמלקדמין (demilqadmin), which means “who was from the beginning,” instead of the word מאז (me-az), which means “from then” or “from that time.” This implies that the Targum is emphasizing God’s eternality and pre-existence, while the Hebrew text may be referring to God’s activity in the past, such as the creation or the Exodus. In verse 11, the Targum repeats the word אנא (ana), which means “I,” for emphasis, while the Hebrew text only has it once. This may be to stress God’s uniqueness and exclusivity as the only savior and the only true God. In verse 12, the Targum adds several details that are not found in the Hebrew text, such as God’s declaration to Abraham, God’s oath to him between the pieces, God’s doctrine of the Torah from Sinai, and the absence of any strange god among the people. These additions may be to highlight God’s faithfulness and covenant relationship with Israel, and to remind the people of their history and identity as God’s chosen people. The differences between the Targum and the Hebrew text affect the interpretation and application of these verses for our lives in various ways. The Targum helps us to see the connection between the servant of the Lord and the Messiah, and to appreciate the role of the Messiah in revealing God’s character and plan to the world. Note again how this provides a nice corroboration with the NT interpretation of the Messiah of God. The Targum also points us to the fulfillment of the messianic prophecies in Yeshua, who is the beloved Son of God and the Savior of all who believe in him. The Targum reminds us of God’s eternal nature and power, and of his involvement in the history of his people. The Targum also challenges us to trust in God’s sovereignty and wisdom, and to worship him alone, as the only one who knows the end from the beginning, and who can fulfill his promises and accomplish his will. The Targum invites us to reflect on God’s grace and mercy, and on his covenant love and loyalty to his people. The Targum calls us to be faithful and obedient to God’s commands, and to remember our identity and destiny as God’s witnesses and servants. Note how this is emphasized in the following commentary from the Tanna Debei Eliyahu Rabbah, a Jewish midrashic work that expounds on the ethical teachings of the Torah and the prophets. The text expresses God’s desire for His people to love, honor, and fear one another, as a way of fulfilling His commandments and pleasing Him.
Tanna Debei Eliyahu Rabbah 26:1 This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another
Isn’t it interesting how reading this rabbinic midrash draws to memory so many NT parallels to these concepts about loving one another? Take for example the commandment to love one another when Yeshua taught that the greatest commandments are to love God and to love one’s neighbor as oneself, and that all the Law and the Prophets depend on these two commandments (see Matthew 22:34-40). He also gave a new commandment to His disciples, that they love one another as He has loved them, and that by this love they will be known as His followers (see John 13:34-35, 15:12-17). The apostles Paul, Peter, and John also emphasized the importance of loving one another as a sign of being born of God, having the Spirit, and fulfilling the law (see Romans 13:8-10, 1 Peter 1:22, 4:8, 1 John 3:11-24, 4:7-21, 2 John 1:5-6). These Scriptures emphasize the duty to honor one another, for example, Paul instructed the believers to honor one another above themselves, and to outdo one another in showing honor (see Romans 12:10). He also urged us to honor our leaders, who work hard among us and instruct us in the Lord (see 1 Thessalonians 5:12-13, 1 Timothy 5:17). Peter likewise exhorted the believers to honor all people, to honor the king, and to honor the Messiah (see 1 Peter 2:17). He also taught husbands to honor their wives as co-heirs of the grace of life (see 1 Peter 3:7). Tanna Debei Eliyahu Rabbah also expounds elsewhere to fear of one another: The NT does not explicitly command the believers to fear one another, but rather to fear God and to honor one another. However, there are some passages that suggest a sense of reverence or awe for one another, especially for those who are in positions of authority or responsibility. For example, Paul told the Corinthians to submit to one another out of reverence for the Messiah (see Ephesians 5:21). He also told the Ephesians to obey their earthly masters with fear and trembling, as to the Lord (see Ephesians 6:5). Peter likewise told the slaves to submit to their masters with all respect, not only to the good and gentle ones, but also to the harsh ones (see 1 Peter 2:18). He also told the wives to be subject to their husbands, so that even if some of them do not believe the word, they may be won over by the conduct of their wives, when they see their respectful and pure behavior (see 1 Peter 3:1-2). He also told the younger men to be subject to the elders, and to clothe themselves with humility toward one another, because God opposes the proud but gives grace to the humble (see 1 Peter 5:5). It is important to note how taking a very close look at what is taught in the NT text, there are so many parallels to the rabbinic commentaries, the point is that the rabbinic commentaries should not lead one away from faith in the Messiah Yeshua. Paul illustrates this in 2 Timothy 3:15 Paul saying to Timothy how he has known the “Holy Scriptures” (Torah/Prophets) since his youth. This provides evidence for the significance of knowing the Torah and the Prophets of which Paul says leads to salvation and faith in Yeshua. So, the point is that if the Torah and Prophets and even the rabbis lead a person away from Yeshua, Paul says your faith isn’t according to the Scriptures, you have a different kind of faith. We note this is what happens to those who listen to the antimissionaries who teach against the Torah and the Prophets because they teach against Yeshua the Messiah of God!
Isaiah goes on saying the following in the TgJ on Isaiah 43:13-14, יג אַף מַעַלְמָא אֲנָא הוּא וְלֵית דְמִן יְדִי מְשֵׁיזֵיב אַעַבְדִינָהּ וְלָא אֲתֵיבִינָהּ: 43:13 Yea, from eternity I am He; and there is none that can deliver out of my hand: I will do it, and who shall turn it back? יד כִּדְנַן אֲמַר יְיָ פָרִיקְכוֹן קַדִישָׁא דְיִשְׂרָאֵל בְּדִיל חוֹבֵיכוֹן אַגְלֵיתִי יַתְכוֹן לְבָבֶל וְאַחֲתֵית בִּמְשׁוֹטִין כּוּלְהוֹן וְכַסְדָאֵי בִּסְפִינַי תּוּשְׁבַּחְתְּהוֹן:43:14 Thus saith the Lord, your Redeemer, the Holy One of Israel, Because of your sins I led you captive to Babylon; but I will prostrate all of them with their oars, yea, the Chaldeans in the ships of which they boast. (TgJ)
Comparing the Aramaic Targum to the Hebrew bible reveals in verse 13, the Targum uses the word מעלמא (me’alma), which means “from eternity,” instead of the word מיום (miyom), which means “from the day” or “from the time.” This implies that the Targum is emphasizing God’s eternality and pre-existence, while the Hebrew text may be referring to God’s activity in the past, such as the creation or the Exodus. In the same verse, the Targum uses the word משיזיב (mesheziv), which means “to deliver” or “to rescue,” instead of the word מציל (matsil), which means “to deliver” or “to save.” This may be a stylistic variation, or it may suggest that the Targum is highlighting God’s power and authority to deliver His people from their enemies. In verse 14, the Targum adds the phrase בדיל חוביכון (bedil hovekhon), which means “because of your sins,” before the word אגליתי (agleiti), which means “I led you captive.” This explains the reason why God allowed His people to be exiled to Babylon, as a result of their disobedience and idolatry. In the same verse, the Targum uses the word בספיני (besfinei), which means “in the ships,” instead of the word בריח (beriach), which means “in the bars” or “in the bolts.” This may be based on a different reading of the Hebrew text, or it may reflect the historical fact that the Babylonians used ships to transport their captives along the rivers. The differences between the Targum and the Hebrew text affect the interpretation and application of these verses for our lives in various ways. The Targum reminds us of God’s eternal nature and power, and of His involvement in the history of His people which then calls us to look for His involvement in our lives each day. The Targum also challenges us to trust in God’s sovereignty and wisdom, and to worship Him alone, as the only one who knows the end from the beginning, and who can fulfill His promises and accomplish His will. The Targum invites us to reflect on God’s grace and mercy, and on his covenant love and loyalty to His people. The Targum also calls us to be faithful and obedient to God’s commands, and to remember our identity and destiny as God’s witnesses and servants. The Targum also warns us of the consequences of our sins, and of the need for repentance and restoration and assures us of God’s deliverance and salvation, and of His victory over our enemies. Note what the following commentaries have to say concerning these verses.
Kav HaYashar 94:1 כְּתִיב כְּתִיב (יְשַׁעְיָה מג, יד): “כֹּה אָמַר ה’: לְמַעַנְכֶם שִׁלַּחְתִּי בָּבֶלָה, וְהוֹרַדְתִּי בָרִיחִים”. בְּפָסוּק זֶה נִתְבָּאֵר גֹּדֶל אַהֲבַת הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, שֶׁנִּשְׁתַּתֵּף בְּצָרָתָן וְיָרַד עִמָּהֶם לַגָּלוּת. וּכְמוֹ שֶׁהָיָה בְּמִצְרַיִם, דִּכְתִיב: הַבָּאִים מִצְרַיְמָה אֶת יַעֲקֹב. אֶת — לְרַבּוֹת הַשְּׁכִינָה. וּבַסּוֹד שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב: אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה, וְאָנֹכִי אַעַלְךָ. וּבְגָלוּת בָּבֶל כְּתִיב: לְמַעַנְכֶם שִׁלַּחְתִּי בָּבֶלָה. וּבְכָל צָרָתָם לוֹ צַר — שֶׁבְּכָל גָּלוּת הוּא קָשֶׁה יוֹתֵר מִגָּלוּת מִצְרַיִם. It states, “Thus said Hashem, for your sake I have sent you into Babylon and I have sent them all down in boats” (Yeshayahu 43:14). [The Zohar comments (Parashas Shemos 2b), “‘I have sent you into Babylon’ — This alludes to the Holy One Blessed is He.”] This illustrates the great love of the Holy One Blessed is He for Israel, on account of which He shares in their afflictions and descends with them into exile. Similarly, regarding the descent into Egypt it is stated, “These are the names of the children of Israel who came to Egypt with [es] Yaakov” (Shemos 1:1). Wherever the word את appears it includes something not mentioned in the verse. In this case it includes the Shechinah, which went down with Yaakov into Egypt, in keeping with the verse, “I will descend with you into Egypt and I will bring you up” (Bereishis 46:4). Regarding the Babylonian exile, however, not only does it state, “For your sake I have sent you into Babylon,” but, “In all their afflictions He is afflicted” (Yeshayahu 63:9). The succeeding exiles were more difficult to bear than the Egyptian exile.
Shaarei Orah, First Gate, Tenth Sefirah 81 והיינו דאמרינן: חביבין ישראל, שבכל מקום שגלו שכינה עמהם. גלו למצרים שכינה עמהם, שנאמר: הנגלה נגליתי אל בית אביך בהיותם במצרים (שמואל, ב, כז), וכתיב: אנכי ארד עמך מצרימה (בראשית מו, ד) גלו לבבל שכינה עמהם, שנאמר: למענכם שלחתי בבלה (ישעיה מג, יד). About this, our sages, of blessed memory, stated, “The Jewish people are beloved to the Holy One, blessed is He, and wherever they were exiled, the Indwelling Presence of HaShem-יהו״ה accompanied them. When they were exiled in Egypt, the Shechinah-שכינה was with them, as it states, ‘Did I not appear to the family of your ancestor when they were in Egypt, [enslaved] to the house of Pharaoh?’ Similarly, it is written, ‘I shall descend with You to Egypt.’ When they were exiled to Babylon, the Shechinah was with them. This is as stated, ‘Because of you I was sent to Babylon.’ When they were exiled to Elam, the Shechinah, was with them. This is as stated, ‘I will place My throne in Elam.’
Talmud Bavli Megillah 29a:4 תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: בּוֹא וּרְאֵה כַּמָּה חֲבִיבִין יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁבְּכָל מָקוֹם שֶׁגָּלוּ — שְׁכִינָה עִמָּהֶן. גָּלוּ לְמִצְרַיִם — שְׁכִינָה עִמָּהֶן, שֶׁנֶּאֱמַר: ״הַנִּגְלֹה נִגְלֵיתִי לְבֵית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם וְגוֹ׳״. גָּלוּ לְבָבֶל — שְׁכִינָה עִמָּהֶן, שֶׁנֶּאֱמַר: ״לְמַעַנְכֶם שֻׁלַּחְתִּי בָבֶלָה״. וְאַף כְּשֶׁהֵן עֲתִידִין לִיגָּאֵל — שְׁכִינָה עִמָּהֶן, שֶׁנֶּאֱמַר: ״וְשָׁב ה׳ אֱלֹהֶיךָ אֶת שְׁבוּתְךָ״. ״וְהֵשִׁיב״ לֹא נֶאֱמַר, אֶלָּא ״וְשָׁב״. מְלַמֵּד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא שָׁב עִמָּהֶן מִבֵּין הַגָּלִיּוֹת. § It is taught in a baraita: Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence went with them. They were exiled to Egypt, and the Divine Presence went with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” (I Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: “For your sake I have sent to Babylonia” (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” (Deuteronomy 30:3). It does not state: He will bring back, i.e., He will cause the Jewish people to return, but rather it says: “He will return,” which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.
These three commentaries all speak about the verse Isaiah 43:14, which states that God sent Israel into Babylon for their sake. All three commentaries emphasize that God’s exile of Israel was an expression of His love and care for them, not a sign of His rejection or abandonment. They also stress that God accompanied Israel in their exile and shared in their suffering, as He did in the Egyptian exile. All three commentaries affirm that God was in control of the events that led to the Babylonian exile, and that He had a purpose and a plan for His people. They also imply that God would eventually redeem Israel from their exile and restore them to their land, as He did in the past. All three commentaries also mention the concept of the Shechinah, the divine presence or manifestation of God, that descended with Israel into exile. They also cite various verses that indicate that the Shechinah was with Israel in Egypt, Babylon, and other exiles. They suggest that the Shechinah was a source of comfort, protection, and guidance for Israel in their difficult times.
The Three Major Concepts Illustrated in the Rabbinic Literature
God’s love for Israel
God’s sovereignty over history
The role of the Shechinah
We note how there are parallels to these things in the NT Text, for example, God’s love for Israel is shown by Yeshua’s ministry to the lost sheep of the house of Israel, His death and resurrection for sins, and His promise to return and restoration (Matthew 10:6, 15:24, 23:37-39, Romans 11:25-29). We also read about God’s sovereignty over history which is demonstrated by Yeshua’s fulfillment of the prophecies of the Torah and the Prophets, His establishment of the kingdom of God, and His victory over the powers of evil and death (Luke 24:25-27, 44-49, Acts 2:22-36, 1 Corinthians 15:20-28). Yeshua also speaks of the role of the Holy Spirit of God, and/or the Shechinah which is manifested by the presence and power of the Holy Spirit, who dwells in the believers, guides them into all truth, and empowers them to be a witness for and serve God (John 14:15-18, 16:7-15, Acts 1:8, 2:1-4, Romans 8:9-17). These parallels have serious implications for our lives. The outcomes are that we should respond to God’s love for Israel by loving Him with all our heart, soul, mind, and strength, and by loving our neighbor as ourselves, especially our Jewish brothers and sisters (Mark 12:28-31, Romans 15:25-27, Galatians 6:10). We should trust in God’s sovereignty over history by living in hope and faith, knowing that He is working all things together for good for those who love Him, and that He will bring His purposes to completion (Romans 8:28-39, Philippians 1:6, Hebrews 11:1-40). And we should cooperate with the role of the Shechinah by being filled with the Holy Spirit, walking in the Spirit, and bearing the fruit of the Spirit, which are love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Ephesians 5:18, Galatians 5:16-26). Note how expansive the NT text is on these concepts and the far-reaching consequences for our lives, how we are to live, and what we are to believe! Notice how the Rabbinic commentaries support the NT interpretation of these things. Note also how the Scriptures from the Tanakh (Torah, Neviim, Ketuvim), the OT, also support this interpretation. This is the major point that the Targum on Isaiah is drawing out for us, that the Torah and the Prophets will not lead a person away from faith in the Messiah of God. Paul argues that the Torah was given to reveal the sinfulness of humanity and the need for a Savior, who is Yeshua the Messiah and he concludes that the Torah will lead us to the Messiah. (Galatians 3:24-25) These things again illustrate how the antimissionaries who teach against Yeshua are being led by a different faith and a different spirit! Be weary of such men who teach against the Torah and the Prophets which are supposed to lead us to the Messiah! We also can rejoice in the fact that God has preserved the Tanakh for us and given us the NT text, and most importantly given us His Son Yeshua so that we can be saved! Rejoice also how we are able to see these truths, concerning the NT text and how all of these things work together to reveal to us who the Messiah is, Yeshua, He is the Messiah sent by God!
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